LIBRARY OF CONGRESS. 



yhelf... 



UNITED STATES OF AMERICA. 



i 



0*^ 



36 



TRACTATUS HIEROGRAPHICUS; 



OB, A 



TREATISE 



OF THE 



Holy Scriptures. 



BY 

EICHARD CLAKIDGE. 



Search the Scriptures, for in them ye think ye have Eternal Life, and they are they 
which testify of Me.— John, v. 39. 

And that from a Child thou hast known the Holy Scriptures, which are able to make 
the© wise unto Salvation, through Faith which is in Christ Jesus. — II. Tim., iii. 15. 

Quanti hodie putant se nosse literas, et tenent sigvatum librum, nee aperire posstnit^ 
nisi Tile reseraverity Qui habet clavem David, Qui aperit et nemo claudit ; clandit, et 
nemo aperit. — Hieron. in Epist. ad Paulinum, Tom« 3. Translation of this, page 86. 



SECOND AMERICAN 

FROM THE 

SECOND ENGLISH EDITION. 



NEW YORK: -K 

STKPKKN T\^oor), m:.i:>. 

MDCCCLXXVIII. 



// 



# 






COPYRIGHT 
BY 

STEPHEN WOOD, M.D. 

1878. 



TR0\r'3 

Feinting and Bookbinding CoMPAirr, 

205-213 Eaut l'2th St., 

New Yobk. 



ADVEB.TISEMENT. 



THE present is deemed a fitting time for the 
publication of a New Edition of this unique 
and instructive Treatise. 

The work has been revised : redundant words 
have been dispensed with, and the Greek and Lat- 
in quotations made by the Author mostly omit- 
ted ; but his translations of these, and references, 
are all retained. These changes, it is thought, are 
improvements : and as not an idea, or sentiment 
conveyed in the book has been altered, or expunged, 
the present publication may justly be regarded a 
copy of the original treatise, essentially entire. 

To preserve somewhat the antique style of the 
work, as first issued in 1724 at London, and re- 
printed and published there in 1751, some of the 
old orthography is adhered to, and a free use made 
of capital letters. The notes and explanations 
signed W., are by the present Editor. 

Believing that some may desire to know more 
of the Author, than is contained in the Preface by 
J. B. [Joseph Besse] ; a brief sketch of his life is 
subjoined. 

Richard Claridge was the eldest son of William 



IV ADVERTISEMEITT. 

and Isabel Claridge, of Farmborough, in tlie County 
of Warwick, and was born there in 1649. Ad- 
vanced in " Grammatical learning, and ripe for 
University studies," in 1666 he w^as entered at 
Baliol College, Oxford, in the 1 7th year of his age. 
In 1668 he went from Baliol College to St. Mary 
Hall, in the same University. " Here he gained 
the reputation of being a good orator, philosopher, 
and Grecian;" and in 1670 took the degree of 
Bachelor of Arts. 

He subsequently supplied the Cure of Warding- 
ton, and in 1672 was ordained Priest in the King's 
Chapel at Westminster. In 1673 he was inducted 
to the Rectory of Peopleton, in Worcestershire, and 
in 1676 he was admitted Master of Arts. 

He continued Rector at Peopleton about eighteen 
years ; during which time, he wTote and published 
several books. He left Peopleton in 1691, and 
became united with the Baptists. While in con- 
nection with them, he also wrote and published 
some works. 

In 1697 he joined the religious Society of 
Friends ; and continued to reside in London until 
the year 1700, when he removed to Barking, in 
Essex, where he kept a boarding-school for some 
years. In the beginning of the year 1706 he re- 
moved to Edmonton, in Middlesex, and after about 
a years continuance there, removed to Tottenham, 
where he soon had a considerable school. In the 



ADVERTISEMENT. V 

latter part of the year 1713, having a competence, 
he gave up his school, and removed to George's 
Court, near Hick's Hall, London, in the compass 
of Peel Monthly Meeting of Friends; where he 
resided for the remainder of his life. 

From the time of his union in Christian fellow- 
ship with Friends, until near the close of his life ; 
embracing a period of twenty-six years, he was very 
actively and usefully engaged, in preparing and 
publishing numerous works ; mostly in the interests 
of the Society. He thus became noted, as a learned 
and able writer. 

He was also eminent as a minister of the Gospel. 
In a Memorial of him, issued by Peel Monthly 
Meeting, it is stated that his ministry was sound 
and edifying ; pressing all to purity and holiness 
of life ; that giving up in faithful obedience to the 
Light of Christ inwardly manifested, they might 
come to witness the full and free remission of all 
their transgressions, through sanctification of the 
Spirit, unto obedience and sprinkling of the blood 
of Jesus Christ, the one Mediator and Advocate 
with the Father, and the propitiation for the sins 
of the world. 

His Christian gravity, tempered with a natural 
affability and sweetness of disposition, rendered 
his conversation among his friends and acquaint- 
ances, profitable and delightful. 

His piety towards God, his love to his neighbor, 



VI ADVERTISEMENT. 

the trutli and justice of Ms words and actions, 
made him as a light in the world; and gave forth 
a testimony to the Truth, in the hearts of others. 

In his own family he was an example of virtue ; 
an affectionate husband, a loving father, a kind and 
gentle master. He was frequent and fervent in 
supplication to the Loi^d, for the preservation of 
himself and household, in the way of Truth and 
righteousness. 

He was charitable to the poor, not only among 
Friends, but others. He visited the fatherless and 
widows in their affliction, and was careful to keep 
himself unspotted from the world. 

He died in the Faith and Hope of the Gospel, 
on the 28th day of the 2d month, 1723, aged 
about 74 years; and was interred in Friends' 
burial-ground, Bunhill Fields, London; his re- 
mains being attended from Peel meetinghouse 
thitlier, by a numerous company of his friends 
and acquaintances. 

s. w. 

New York, 5th Month, 1878. 



THE PEEFACE TO THE READER 



GRATITUDE to the deceased Author's mem- 
ory ; justice to the Society of the people 
called Quakers, of which he was a member, and a 
regard to the publick good, were the motives of 
publishing this Treatise; wherein that People's 
Doctrine of the necessity of the internal illumina- 
tion of the Spirit of God, upon the minds of men, 
in order to a true and saving perception and un- 
derstanding, of the divine mysteries contained in 
the Holy Scriptures, is confirmed by a cloud of 
witnesses ; both Ancient and Modern. A Avork, 
which the intelligent peruser will find sufficiently 
setting forth its own usefulness, and Author's 
Abilities ; and therefore needing no prefatory en- 
comiums. Himself, while living, sougl]t not the 
praise of men ; but preferred peace of conscience, 
to honour and interest. His voluntarily relin- 
quishing a considerable benefice in the Church of 
England, and afterwards joining himself to the 
aforesaid People, who are out of the way to tem- 
poral preferments, were instances of his sincerity ; 
being steps of self-denial, a path hypocrisy cannot 



VI 11 PREFACE. 

tread. Nor was his chaiige of persuasion in reli 
gions matters, the effect of fickleness or incon- 
stancy of disposition ; but being excited by the 
Divine Grace to press after inward Purity and 
Holiness, and a near approach to God in Spirit, he 
was also gradually led by the same grace to an 
union with that People, whose way of worship has 
least of ceremonies and human inventions. The 
succeeding part of his life was a course of practi- 
cal Christianity, which he finished sound in the 
Faith of our Lord Jesus Christ, as may appear by 
the preamble to his last will and testament, penned 
by himself, and transcribed by his order but a few 
days before his decease, in the following words, 
viz. : 

"Forasmuch as all men, the man Christ Jesus 
excepted, have sinned, and come short of the 
glory of God, and there is none other Name under 
Heaven given amongst Men, whereby we must be 
saved, but that of Jesus Christ, who was delivered 
for our offences, and was raised again for our jus- 
tification, and is able to save them to the utter- 
most, that come unto God by him, seeing He ever 
liveth to make intercession for them ; my Faith and 
Hope are in God alone, for the free and full remis- 
sion of all my transgressions, through sanctifica- 
tion of the Spirit unto obedience and sprinkling of 
the blood of Jesus Christ, who is the Word, the 
Light, the Way, the Truth, and the Life ; the one 



PREFACE. IX 

Mediator and Advocate with the Father, and the 
propitiation for my sins, and not for my sins only, 
but also for the sins of the whole world ; that 
being thoroughly washed, sanctified, and justified 
in His Name, and by the Spirit of my God, I may 
be received into that everlastingly glorious rest, 
which he hath prepared for his people, not for any 
works of righteousness which I have done, but 
according to the exceeding riches of his free Grace 
and Mercy, in and through Christ Jesus, the Son of 
his infinite love ; into whose hands I humbly com- 
mend my immortal spirit, earnestly and fervently 
beseeching him to keep me by his power through 
Faith, in love to him above all, and to my neigh- 
bour as myself, v>^alking through the assistance of 
His Grace in righteousness and holiness, before him 
all the days of mine appointed time here upon 
earth, waiting in patience and resignation to his 
holy will ; and watching and praying always with 
all prayer and supplication in the Spirit, that my 
soul may be ready through his preparing power, 
whensoever my earthly house of this tabernacle 
shall be dissolved, to enter into that building of 
God, the house not made with hands, Eternal in 
the Heavens." 

" My body, I commit to the earth from whence 
it was taken, believing that there shall be a resur- 
rection, both of the just and unjust." 

That the followinor learned and well meant 



PREFACE. 



labours of this excellent man, may be effectual to 
the wiping off that dust of obloquy which hath 
been undeservedly cast upon the Quakers, as con- i 

temners of the Holy Scriptures ; to the informa^ ^Hl 
tion of seeking souls in general, in the right way 
of attaining a true and saving knowledge of those 
Sacred Records ; and to thine own spiritual bene- 
fit and improvement, in particular, is the desire of, 

Reader, 
Thy Well-wisher, 

J. B. 



^^ 



41 



H 



THE CONTENTS, 



THE IKTRODUCTIOK 

PAGE 

Wherein the Divine Authority of the Holy Scriptures 
IS asserted xix 

SECTION I. 

An Exhortation, to the Diligent Reading of the Holy 
Scriptures 1 

Examples, of such as were eminently conversant therein. . . 8-16 

The great zeal for the Holy Scriptures, in the beginning 
of the Reformation in this kingdom 16 

Some gave a load of hay, for a few chapters of James or 
Paul, in English 17 

Some persecuted for having some books of Holy Scripture 
in English, some for reading them, and others for being 
present when they were read 17 

One persecuted for learning the ten Commandments ; 
another for teaching them ; a third for having the New 
Testament of Tyndale's Translation, and certain books 
of the Old Testament in English 18 

The chapters of Moses called Genesis, &c., forbidden as 
heretical books by Henry YIIL, his Proclamation Anno 
1529 19 

Tonstal, Bishop of London, gave money to buy up Tyndale's 
New Testaments in English, to burn them 19 

Tyndale hastens another impression at Antwerp 19 

The Lord Cromweirs great love to the Scriptures in getting 
them translated and pj'inted in English, when the bloody 



XU CONTENTS. 

PAGE 

Act of the Six Articles, called the Whip with Six 
Strings, came forth, in the reign of Henry VIII., Anno 
1540 19 

Two Bibles printed in English, one at Hamburgh, Anno 
1532, anothei at Paris, Anno 1540 20 

The Impression at Paris, seized and burnt, except some 
books that we^e saved and bought again, by the English 
Protestants 20 

The lovers of the Scriptures called in contempt Gospellers, 
Wickliffists, and Lollards 21 

Tertullian and Augustine converted, by the grace of God, 
in reading the Scriptures 21 

The manner of Augustine's conversion, set down at large, 
for the example of others 2J 

SECTION IT. 
A Declaration of the True Way, whereby men may come 

TO KNOW A PROFITING, IN THE READING OF THE HOLY SCRIP- 
TURES 27 

A distinction between a speculative or historical, and a 
practical or experimental knowledge, of the Holy Scrip- 
tures 27 

A right disposition and preparation of the mind, necessary 
to a profiting in reading the Holy Scriptures 30 

The true qualifications, for the Ministry, and dispensation 
of the Gospel , 36 

True Scripture knowledge proceeds not from mere human 
study, but from Divine illumination 40 

The means for men to come to a thorough sight, of their 
wretched and sinful state ; and of that blessed way, 
which, as it is diligently minded, will effectually lead 
them out of it 40 

Sin clouds the understanding, and deadens the senses of 
the soul 40 

The impure of heart cannot see God 40 

The friends of Christ, are they who live in conformity to his 
precepts 42 



CONTENTS. Xlll 

PAGE 

An excellent passage of John Smith of Cambridge, in his 
Select Discourses 43 

SECTION III. 

That it is by the testimony of the Holy Spirit of God, 
in the hearts of the faithful, that they do certainly 
and savingly know, that the holy scriptures are given 
BY Inspiration of God 45 

The argument drawn from the testimony of the Holy Scrip- 
tures themselves, the miracles therein recorded, fulfilling 
of prophecies, their holy doctrine, the excellency of the 
style, the faithfulness and integrity of the penmen, and 
their miraculous preservation, are secondary and subser- 
vient ways of proof, and produce an historical knowl- 
edge. But the testimony of the Spirit, in the hearts of 
the faithful, is the primary and principal argument 
whereby they certainly and savingly know that the Holy 
Scriptures were given by Inspiration of God 46 

Human learning, or natural reason, insufficient to acquaint 
men with the things of God 51 

Calvin's testimony to that purpose 53 

That the Divine Authority of the Holy Scriptures is prima- 
rily and principally known, by the testimony of the 
Holy Spirit in our hearts, proved by the Scriptures them- 
selves 55 

By the testimony of several Protestant writers and churches. 55 

SECTION IV. 
Several Protestant Writers and Churches asserting, 

that it is only by the TESTIMONY OP THE HoLY SpIRIT IN 
the HEARTS OF THE FAITHFUL, THAT THEY COME CERTAINLY 
AND SAVINGLY TO KNOW, THAT THE HOLY SCRIPTURES WERE 

GIVEN BY Inspiration of God 56 

Calvin, Professor of Divinity at Geneva 56 

Zanchius, Professor of Divinity at Heidelberg 58 



XIV CONTEXTS. 

PAGB 

Plscator. Professor of DivinitT at Herborn 60 

Ursin, at Heidelberg 60 

Dr. Whitaker, Regius Professor at Cambridge 61 

Maccovius, Professor of Divinity at Frankfort 61 

Bucanus, Professor of DiyinitY at Lausanna 62 

Amesius. Professor of Divinity at Fraueker 62 

Trelcatius. at Leyden 63 

Beza. at Geneva 64 

Wollebius. at Bazil 6-i 

Dr. Tnlley, of Oxford 65 

TTilliam Tyndale, Martyr 65 

John Bradford, Martyr 6Q 

Richard Hooker, ditto GQ 

Dr. Richard Field, Dean of Gloucester 68 

Archbishop Usher 69 

Bishop Stillingfleet 70 

French Confession 75 

Dutch Confession 75 

Westminster Confession 76 

Confession of Faith, put forth by the Elders and Brethren 
of many congregations of Christians (baptized upon pro- 
fession of their faith.) in London and the country; printed 

in the vear 1677 77 



SECTIOX V. 

That the Holy Spirit of God. is the principal and only 
certain and infallible expositor or interpreter, of the 
Holy Scriptfres 79 

The sense or meaning of Scripture, is either literal or spir- 
itual 79 

The means of understanding the literal sense thereof 79 

The means of understanding the spiritual sense thereof. ... 80 
The difference between head knowledge and heart knowl- 
edge 80 

All mere interpretations or expositions of Scripture, are at 
best, but only secondary, ministerial, or subservient; but 



CONTENTS. XV 

PAGE 

the interpretation- or exposition of the Holy Spirit, is 
chief or principal. They are doubtful and uncertain, 
but this only is certain and infallible 81 

Proved by Scripture 81 

Testimonies of those called Fathers, proving that the Holy 
Spirit is the chief, and only certain and Infallible Inter- 
preter, of Holy Scripture 82 

Testimonies of some writers of the Koman Catholic Com- 
munion, witnessing the same 88 

Testimonies of Protestant Writers and Churches, confirm- 
ing the same 94 

The means of a right understanding of the Scriptures af- 
forded to all, to whom they are communicated 141 

SECTION YL 

That we may certainly know, whether we have the Holy 
Spirit of God, and that our Doctrine is of him 143 

A two-fold evidence of such knowledge 144 

1. How men may certainly know by an inward evidence, 

that they believe on the Son of God unfeignedly. . . 145 
That they love the Lord above all, and their neighbour 

as themselves 146 

That Christ lives in them, and consequently that they 

have his Holy Spirit 146 

That a man may certainly know his Sanctification 149 

Regeneration 150 

Adoption 150 

Justification 151 

Growth in Grace 151 

And Perseverance 153 

And consequently, that he is a member of the mystical 

Body of Christ 154 

The demonstration of such internal evidence 154 

2. An outward evidence, by which we may know and 

demonstrate to others, that we have the Spirit of 
Christ 155 



XVI CONTENTS. 

PAGB 

An agreement betwixt the Old and New Covenant 157 

Justification and Sanctification, how far they agree in 

one 160 

Justification not merely imputative 167 

Redemption by Christ, not only outward, but also in- 
ward and spiiitual 168 



TABLE 



OF 



AUTHOES, BOOKS, AND PEESONS, 

QUOTED, MENTIONED, OR REFERRED TO, IN TfflS TREATISE. 



Alcocke John, Confessor 103 

Alypius 22 

Ambrosius Mediolanensis 86 

Amesius 62, 121 

Andradius 93 

Aquinas 88 

Angus tinus Hipponensis, 4, 16, 21, 
22, 23, 24, 25, 86, 161 

Barclay Robert 2 

Basilius 4 

Baxter Richard 72, 135 

Beza 64, 98 

Blesilla 15 

Brabant John, Confessor 17 

Bradford John, Martyr 66 

Bucanus 62 

Calvinus 52, 53, 56, 58, 95 

Chauncy Isaac 75 

Chrysostom 88 

Clemens Romanus 82 

Clemens Alexandrinus 16, 83 

Collins Richard, Confessor. ... 17 

Collins Joan, Confessor 18 

Collins Alice, Confessor 18 

Collier Thomas 128 



PAGE 

Common Prayer Book 107, 114 

Confession French 75 

— Dutch 75 

— Westminster 76, 139 

— Independent and Baptists . . 77 

— Helvetian 138 

— Wirtemberg 139 

Coverdale Miles 20 

Cromwell Lord 19 

Curson Thomas, Confessor. ... 18 

Cyprian 16 

Cyril, Patriarch of Constantino- 
ple 104 

Dickson David 119 

Dell WilHam 125 

Edmunds Agnes, Confessor. . 18 

Edwards Dr 137 

Erasmus 92 

Everard Dr 122 

Eusebius Ca^sariensis 15, 85 

Featly Dr 3 

Ferus Johannes 93 

Field Dr 68, 120 



XV 111 TABLE OF AUTHORS, BOOKS, AND PERSONS. 



PAGE 

Fox's Acts and Monuments, 17, 18, 
20, 102 

Gerson John 91 

Grafton Richard 20 

Gell Dr 161 I 

Hakker John, Confessor 17 

Hall Bishop 162 

Hammond 41, 185 

He wet Edward, Confessor. ... 18 

Hieronymus Stridonensis, 7, 18, 15, 

16, 32, 86 

Hieronymus Savonarola 91 

Hilarion 16 

Hildersham Arthur 69 

Homilies, Book of . . . ,27, 105, 114 

Hooker Richard QQ 

Hooper Bishop, Martyr 100 

Ignatius Antiochenus 82 

Jewel Bishop 115 

Justinus Martyr 83 

John the Egyptian 15 

Kempis Thomas a 89 

Kiry Walter, Confessor 18 

Lactantius 85 

Latimer Bishop, Martyr 29, 100 

Leigh Edward 69 

Longland John, popish Bishop 

of Lincoln 17 

Luther Martin 94 

Maccovius 61 

Medwel John, Confessor 18 

Mel John, Confessor 18 

Monica 23 

Nazianzen Gregory 41, 86 

Nepotian , 15 

Owen Dr 73, 184 

Origan. 14, 84 



PAGE 

Pamphilus, Martyr 14 

Paula 16 

Philpot John, Martyr 102 

Poor Woman, Martyr 103 

Piscator 60 

Polhill Edward. 185 

Rayanellus 68 

Rainolds Dr 118 

Richardus de sancto Victore. . 90 

Ridley Bishop, Martyr 101 

Rogers John 20 

Rous Francis 85, 121 

Sandys Archbibhop 116 

Smith John, of Cambridge, 48, 

181, 162 

Staple Laurence, Confessor. . . 18 

Stillingtleet Bishop 70 

Stokesley, popish Bishop of 

London 18 

Synod of Dort 189 

Tertullian 84 

Theophylact 88 

Theodosius the younger 16 

Tonstal Cuthbert, popish Bish- 
op of London 19 

Trelcatius 63^ 97 

Tully Dr..... 85 

Tyndale William, Martyr 65, 99 

Ursinus 60 

Usher Archbishop 69, 133 

Yalens, Martyr 15 

Walker Obadiah 93 

Webster John 126 

Weemse 119 

Whitaker Dr 61 

Whitchurch Edward 20 

WilletDr 68 

Wollebius 64 

Zanchius 58, 96 

Zuinglius 95 



THE INTEODUCTIOK 

WEEREI]^ THE DIVIIN^E AUTHOEITY OF THE HOLY 
SCRIPTURES IS ASSERTED. 



FOEASMUCH as we the people called Qua- 
kers, have been greatly misrepresented, as 
contemners of the Holy Scriptures ; I have 
thought meet by way of introduction to the fol- 
lowing Treatise, to premise a few things for the 
satisfaction of sober and moderate persons of 
other communions on the one hand ; and for the 
silencing of cavilling and calumniating adversaries 
on the other; concerning our sincere and orthodox 
belief of those Sacrecl Writings. 

We sincerely and unfeignedly believe the fol- 
lowing propositions : 

1. That the Holy Scriptures of the Old and 
New Testament, were not of any men's ^ '' private 
setting forth," but were given by Inspiration of 
God. 

2. That they contain a clear and sufficient 

' 'Idias €m\C(r€(os, 2 Pet. i. 20. 



XX IlSTTKODUCTIOlSr. 

declaration of all doctrines, in common to be be- 
lieved, in order to Eternal life and salvation.^ 

3. That the Holy Scriptures are the best out- 
ward Rule and Standard of Doctrine and Practice. 

4. That whatsoever either Doctrine or Practice, 
though under pretensions to the immediate dic- 
tates and teachings of the Spirit, is contrary to 
the Holy Scriptures, ought to be rejected and dis- 
owned as false and erroneous. For, '^ Whatsoever 
is not read therein, nor may be proved thereby, is 
not to be required of any man, that it should be 
believed as an Article of Faith." See Art. VI. of 
the Church of England. 

5. That the Holy Scriptures contain the say- 
ings or Words of God, are Divine Writings, 
which claim ^ the precedency of all others ; and 
we do esteem them as such ourselves, and under 
this character recommend them to others. 



^ Quod sine Scripturd asseritur^ aut revelatione 'probata, opinari 
licet, credi non est necesse. Whatsoever is asserted without the Scrip- 
ture or approved Revelation, may pass for an opinion, but is not 
necessary to be believed. Luther, Tom. 2, 227, a. 

^ Historim sacrorum Bihliorum antecellunt omnium aliarum gen- 
tium Historiis. The Histories of the H. Bible excel the Histories 
of all other Kations. Luther in Gen. 35. 

Scriptura summce dispositione fromdentios super omnes omnium 
Gentium liter as omnia sihi genera ingeniorum huraanorum, divina 
excellens Auctoritate suhjecit. The Scripture by the Disposition of 
sovereign Providence excelling all the Learning of all Nations, in its 
divine Authority hath prevailed upon Men of all sorts. Aug, 11, 
de Civit. Dei. c. 11. 



INTRODUCTION. XXI 

6. That there ever was, and is, a most sweet 
concord and harmony between the teachings of 
the Spirit, and the testimony of the Holy Scrip- 
tures ; and that there is no inconsistency or con- 
tradiction between the one and the other, notwith- 
standing the great diversity of men's opinions and 
sentiments, under the profession of Christianity. 
For we believe, that if pride, prejudice, and self- 
interest were laid aside, and men would in humil- 
ity of mind, sincerity of heart, and abasement of 
self, wait upon the Lord for the teachings of His 
Spirit, they would be taught by Him the very 
truth, as it is in Jesus, and come to know that 
blessed and heavenly Unity in the things of God, 
from which they are now so divided and sub- 
divided both among themselves, and in opposition 
to one another. 

7. That, though the manifestation of the Spirit, 
is given to every man both Jew and Gentile to 
profit withal, and the Grace of God which bring- 
eth salvation, hath appeared unto all men, so that 
all have means sufficient afforded them for their 
present and eternal welfare, if they neglect not 
the means, nor slight the day of God's gracious 
visitation ; yet, it is a great mercy to us, and all 
those that make a right use of it, that it liath 
pleased God to aiford unto us the Holy Scrip- 
tures, which he hath withheld from many others. 
And we believe, that having the advantage of the 



XXU IXTRODUCTIOX. 

Holy Script ares, more is required of us, tlian of 
those to whom they are not communicated ; for 
to whom much is given, fi'om them much is re- 
quired. 

8. That as the Holy Scriptures have God alone 
for their Author, so the Spirit of God alone is 
their certain and infallible Interpreter.^ For ex- 
cept the Spirit which he hath promised, and we 
ought to wait for, expound them to us : we can 
never spiritually or savingly understand or apply 
them. The certain knowledge therefore, and 
understanding of them, must be waited for, of 
the same Spirit, by which they were dictated, and 
committed to writing. 

These things thus premised, I proceed to 
Sect. 1. 

1 ScripturcB non nisi eo Spiritu intelligeiidce sunt quo scriptce sunt. 
The Scriptures are not to be understood, but by the same Spirit by 
which they were written. Luther, Tom. 2, 309, a. 

Spiritus 7'equiritur ad totam Scripturam et ad quamlibet ejus par- 
tem intelligend.am. The Spirit is required to the understanding of 
the whole Scripture and of every part thereof. Ihid. Tom. 3, 
169, a. 



TEACTATUS HIEEOGEAPHIOUS; 

OR, 

A TREATISE 



CONCERNING THE 



HOLY SCRIPTURES. 



SECTION I. 

CONTAINING AN EXHORTATION TO THE DILIGENT READING 
OF THE HOLY SCRIPTURES. 

THE Holy Scriptures are the most excellent of 
all writings whatsoever, whether we consider 
the Holy Author of them, the great God of heaven 
and earth ; or, the inspired penmen of them, the holy 
Prophets and Apostles, who spake and wrote as 
they were moved and guided by the Holy Ghost; 
or, the Divine Truths therein declared and testified 
of, concerning the wonderful love of God for the rec- 
onciliation and salvation of lost mankind, through 
repentance towards God, and faith in, and obedi- 
ence to the Lord Jesus Christ, " Who gave Himself 
for us, that he miglit redeem us from all inicj[uity, 



2 A TREATISE CONCERNING 

and purify unto himself a peculiar people, zealous 
of good works." Tit. ii. 14. Upon which consid- 
erations thus summarily laid down, we esteem them 
worthy of preference to all other Books in the 
world. For they are the Words, sayings, and tes- 
timonies of God, Scrij)tures of Truth, Divinely 
inspired writings, containing the judgments and 
statutes of the Lord, and the Magna Charta of his 
Church. 

And '^ ^ AVe do look upon them, as the only fit 
outward judge of controversies among Christians; 
and that whatsoever doctrine is contrary to their 
testimony, may therefore be justly rejected as false. 
And for our parts we are very willing, that all our 
Doctrines and Practices be tried by them ; w^hich 
Ave never refused, nor ever shall, in all controversies 
with our adversaries, as the judge and test. We 
shall also be very willing to admit it, as a positive 
certain maxim, that Avhatsoever any do pretending 
to the Spirit, which is contrary to the Scriptures, 
be accounted and reckoned a Delusion of the 
Devil." 

But notwithstanding the Divine Authority and 
excellent contents of the Holy Scriptures, which 
God hath preserved against all the rage and malice 
of Satan, and his wicked instruments, and which 
ought to be prized above all books and writings; 

^ R. Barclaj^'s Apol p. 86. 



THE HOLY SCRIPTURES. 3 

yet may we not take up a lamentation, and say, 
how are they slighted and neglected by many in 
our days ! Do not some converse with plays and 
romances, others with heathen authors, and a third 
sort with schoolmen, commentators, expositors, &c., 
more than with these Sacred Records ? Are not 
some better read in Aristotle than Moses ; in Hor- 
ace and Pindar's Odes than the Psalms of David 
and Lamentations of Jeremiah ; in modern pamph- 
lets, than the ancient Prophets ; and gazettes and 
newspapers, than the blessed Evangelists and Apos- 
tles? And therefore considering and lamenting 
the Avoful neglect of the Holy Scriptures, among 
many Professors of Christianity, I do beseech and 
exhort all negligent and careless ones, to i*epent of 
their misspent time, and to apply themselves hence- 
forward to the diligent reading, and meditating of 
the Holy Scriptures ; '' which," as the Apostle saith, 
^'are able to make wdse unto Salvation, through 
Faith which is in Chi'ist Jesus," 2 Tim. iii. 15; 
"being profitable for doctrine, for reproof, for 
correction, for instruction in righteousness," ver. 
16. 

" ^ The Canonical Books of the Old and New Tes- 
tament, as one saith, ai^e exact maps of the heavenly 
Canaan, drawn by the pencil of the Holy Ghost, 
the authentical records of the church, the deeds of 

* Dr. Featly in his Advertisement before Ncwmaiis Concordance. 



i A TREATISE CONCERNING 

AlmigMy God, and evidences (in their kind) of 
man's salvation." 

'' ^ The Divinely inspired Scripture, saith Basil, is 
the common Treasury of good Doctrines." 

^' ^ For this cause, saith Augustine, was it written 
by the Holy Ghost, that we may all, as it were out 
of a common fountain of health, take remedies out 
of it for our particular maladies." 

Here all sorts of men and women, that are under 
no natural or moral incapacity, may read their 
duties to God and to one another in their several 
stations and relations, wherein the Divine Provi- 
dence hath placed them. For the Holy Scriptures 
testify, that we ought to love God above all, and 
our neighbours as ourselves. They show us what 
we are to believe concerning God, Christ, and the 
Holy Spirit, how to order our thoughts, words and 
actions, and so to live here, that we may be happy 
for ever hereafter. 

They testify, that ^' all have sinned and come 
short of the glory of God," Eom. iii. 23. That 
^' the wages of sin is death ; but the gift of God is 
eternal life through Jesus Christ our Lord," Rom. 
vi. 23. '' Whom God hath set forth to be a pro- 

^ 'H ypacpT) deoTTvevaros xolvov Tafielov earlv ayaBcov dibayixdrcov. In 
Psal. i. 

^ Hac ista, de caus^ Spiritu Sancto scripta est, ut veluti ex com- 
muni quodam sanitatis fonte, omnes nobis ex hac remedia propriia 
passionibas assumamus. I?i Psalm. Prolegom. 



THE HOLY SCRIPTURES, 5 

pitiation, through faith in his blood, to declare his 
righteousness for the remission of sins that are past 
through the forbearance of God ; that he might be 
just, and the justifier of him that belie veth in 
Jesus," Eom. iii. 25, 26. That Christ '' tasted death 
for every man," Heb. ii. 6. '^ Was delivered for 
our offences, and was raised again for our justifica- 
tion," Rom. iv. 25. '' Made higher than the heav- 
ens," Heb. vii. 26. ''Is set down at the right hand 
of the throne of God," Heb. xii. 2. And " ever 
liveth to make intercession for us," Heb. vii. 25. 
"That he is the light of the world, and he that 
foUoweth him shall not walk in darkness, but shall 
have the light of life," John viii. 12. That ''the 
manifestation of the Spirit is given to every man 
to profit withal," 1 Cor. xii. 7. That " except a 
man be born again, he cannot see the kingdom of 
God," John iii. 3. That his Disciples should " be 
perfect, even as their Father which is in heaven is 
perfect," Matth. v. 48. That denying self, taking 
up the cross and following him, are the proper 
characteristics of his disciples, see Matth, xvi. 24. 
That " God is a Spirit, and they that worship him 
must worship him in spirit and in truth," John iv. 
24. That Christ is the substance of all the types 
and figures under the Levitical Priesthood, being 
" the End of the law for righteousness to every one 
that believeth," Rom. x. 4. We learn from the 
Holy Scriptures, that the Christian Religion is a 



6 A TREATISE CONCERNING 

religion not of Shadows, but of Substance ; not of 
external Rites and Ceremonies, but of Righteous- 
ness and true Holiness. That Christ's Baptism is 
that of the Holy Ghost, and his Supper of a Spir- 
itual and Heavenly Nature. That he is not only a 
Sacrifice for sin, but a Saviour from sin, being him- 
self without sin ; that none can be saved by His 
Merit, who are not sanctified by His Spirit. That 
the Form of Godliness will avail nothino^ without 
the Power, and the Name of Christian will be in- 
effectual without the Nature. That without the 
grace of Christ we can do nothing acceptable in 
the sight of God, and by the help and assistance of 
his grace we may work out our own salvation with 
fear and trembling. These and multitudes more 
of the like heavenly truths are discoursed of in the 
Holy Scriptures, which tend to the glory of God 
and of his son Christ Jesus, to the purifying, guid- 
ing and perfecting mankind, and to the fitting and 
preparing us for the kingdom of God ; and there- 
fore they call for our most diligent Reading, fer- 
vent application, and most exact Conformity of 
Heart and Life to the Truths therein testified of; 
and for the exciting of the supine and negligent to 
the diligent reading and meditation of them. Be- 
cause examples are often times very instructive I 
will present the reader with some instances of such 
as have been eminently conversant in these Sacred 
Writings. 



THE HOLY SCRIPTURES. 7 

Our blessed Lord and Saviour Jesus Christ, 
thougli his most innocent life, most holy doctrine, 
and undeniable miracles were sufficient enough to 
prove he was the Messiah, the prophet which Moses 
said should come into the world ; yet he was pleased 
to confirm his divine Mission by testimonies out of 
the Law, the Prophets, and the Psalms, namely, 
the books of the Old Testament. Thus we find him 
reproving the Jews for their unbelief, by the wri- 
tings of Moses : '' There is one that accuseth you, 
even Moses, in whom ye trust. For had ye be- 
lieved Moses, ye would have believed me; for 
Moses wrote of me. But if ye believe not his 
writings, how shall ye believe my words ? " John v. 
45, 46, 47. When Satan assaulted him with temp- 
tations in the wilderness, he answered him with 
testimonies out of the writings of Moses ; see Matth. 
iv. And when '' A certain Lawyer stood up and 
tempted him, saying what shall I do to inherit 
eternal life ? He said unto him, what is written in 
the law? How readest thou?" Luke x. 25, 26. 
^' Think not," said he to his Disciples, " that I am 
come to destroy the Law or the Prophets : I am 
not come to destroy, but to fulfil," ^ Matth. v. 1 7. 

^ Omni studio legendoe nobis Scripturoe sunt et in lege domini 
meditandum die ac nocte, ut probati trapezita^ sciamus, quis nuni- 
nius probus sit, quis adulter. Jller. in Eph. iv. We ought to read 
the Scriptui'es with all Diligence^ and meditate in the Law of the Lard 
Day and Night ; that as good Exchangers^ toe may know, what Coin is 
good and what is counterfeit. 



8 A TREATISE CONCERNWa 

For "The Scripture cannot be broken," John x. 35. 
'' The Scriptures must be fulfilled," Mark xiv. 49. 
" It is written in the Prophets, and they shall be 
all taught of God," John vi. 45. " He that believ- 
eth on me, as the Scripture hath said, out of his 
belly shall flow rivers of living water," John vii. 
38. His quotations are frequent out of the Old 
Testament. When the two Disciples were going 
to Emmaus, and had some fears and doubts upon 
their minds concerning his Resurrection, he ap- 
peared to them, and beginning at Moses and all 
the Prophets, " He expounded unto them in all the 
Scriptures, the things concerning Himself," Luke 
xxiv. 27. And when the eleven were gathered to- 
gether at Jerusalem, and those two Disciples came 
and told them, saying, '' The Lord is risen indeed, 
and hath appeared unto Simon," ver. 34., with an 
account of ''What things were done in the way, 
and how he was known of them in breaking of 
bread," ver. 35. "As they thus spake, Jesus him- 
self stood in the midst of them," ver. 36. "And 
he said unto them, These are the words which I 
said unto you, while I was yet with you, that all 
things must be fulfilled, which were written in the 
law of Moses, and in the prophets, and in the psalms 
concerning me," ver. 44, which shows how conver- 
sant Christ, as Man, was in the Holy Scriptures of 
the Old Testament. 

And as he gave his Disciples this excellent Copy, 



THE HOLY SCRIPTURES. 



SO were tliey very diligent in writing after it. His 
conception, birth, name, coming out of Egypt, 
dwelling at Nazareth, at Capernaum, and riding 
into Jerusalem, are particularly noted by the Evan- 
gelists, who say, ''These things were done, that it 
might be fulfilled which was spoken by the Proph- 
ets." See Matth. i. 18-25; ii. 1, 5, 28, and iv. 13, 
14, and xxi. 1, 4, 5. The like is observed touching 
the circumstances of his sufferings, as Judas's trea- 
son, the flight of the disciples, the parting of his 
garments and casting lots upon his vesture, the 
giving of him vinegar to drink, the not breaking of 
his bones, and the piercing of his side, with several 
other circumstances. See Matth. xxvi. 56, and 
xxvii. 35; John xix. 28, 29, 33, 34, 36, 37. 

The Apostles were eminent for quoting the Holy 
Scriptures of the Old Testament in proof of their 
doctrine ; the Apostle Paul proves that the " Gospel 
of God " was '' promised by his Prophets in the 
Holy Scriptures," Rom. i. 1, 2, that "Jesus Christ 
was made of the seed of David according to the 
flesh," ver. 3. That ^' He died for our sins, was 
buried and rose again the third day according to 
the Scriptures," 1 Cor. xv. 3, 4. That " He ascend- 
ed up on high, led captivity captive, and gave gifts 
unto men," Eph. iv. 8, referring to Psal. Ixviii. 18. 
That "He said none other things tlian those wliich 
the Prophets and Moses did say sliould come, that 

Christ should suffer, and that he should be the first 
1* 



10 A TREATISE CONCERNING 

that should rise from the dead, and should show 
light unto the people, and to the Gentiles," Acts 
xxvi. 22, 33. " For so hath the Lord commanded 
us " [viz., himself and Barnabas] " saying, I have 
set thee to be a light of the Gentiles, that thou 
shouldst be for salvation unto the ends of the 
earth," Acts xiii. 47. Declaring that the ministry 
which he had received of Christ, was to open blind 
eyes, " And to turn them from darkness to light, 
and from the power of Satan unto God, that they 
might receive forgiveness of sins, and inheritance 
among them which are sanctified by Faith that is 
in Christ Jesus," Acts xxvi. 18. When he was a 
prisoner at Rome, "' He expounded and testified the 
kingdom of God" unto the Jews, '' Persuading them 
concerning Jesus ; both out of the law of Moses, 
and out of the prophets." And when some believed 
not, he added : '' Well spake the Holy Ghost by 
Esaias the prophet, unto our fathers, saying. Go 
unto this people and say, Hearing ye shall hear, 
and shall not understand ; and seeing ye shall see, 
and not perceive. For the heart of this people is 
waxed gross, and their ears are dull of hearing, and 
their eyes have they closed, lest they should see 
with their eyes, and hear with their ears, and un- 
derstand with their hearts, and should be con- 
verted, and I should heal them," Acts xxviii. 23, 
24, 25, 26, 27. 

The Apostle Peter refutes those mockers at the 



THE HOLY SCRIPTURES. 11 

wonderful works of God, that appeared in tlie hun- 
dred and twenty on the day of Pentecost, when 
" They were all filled with the Holy Ghost and 
began to speak with other tongues as the Spirit 
gave them utterance/' certifying them that " They 
were not drunken, as they supposed, but this was 
that which was spoken by the Prophet Joel, And 
it shall come to pass in the last days" (saith God) 
" I will pour out of my Spirit upon all flesh ; and 
your sons and your daughters shall prophesy, and 
your young men shall see visions, and your old 
men shall dream dreams. And on my servants, 
and on my hand-maidens, I will pour out in those 
days of my Spirit, and they shall prophesy," &c. 
Acts ii. 15, 16, 17, 18, <fec., proving that the Patri- 
arch David did speak of the ^'Resurrection of 
Christ," whom '' God raised up; " and that ''being 
by the right hand of God exalted, and having re- 
ceived of the Father the promise of the Holy Ghost, 
he had shed forth that which they now saw and 
heard," ver. 29-33. 

And in Acts iii. Peter proves that Jesus Christ 
was before preached unto the Jews, and is that 
prophet which Moses spake of, and all the proph- 
ets from Samuel, and those that succeeded him ; for 
the days of the Messiah, or the "Times of restitu- 
tion of all things, wliich God hatli spoken by the 
mouth of all his holy prophets, since the world 
began." See ver. 20-24. 



12 A TREATISE CONCERNING 

The Apostle James, using these phrases, " Ac- 
cording to the Scripture," chap. ii. 8. '^ The Scrip- 
ture was fulfilled," ver. 23. '^Do ye think that 
the Scripture saith in vain," chap. iv. 5, shows that 
the writings of the Old Testament were intimately 
known to him, as the other passages do manifest 
they were to the other Apostles. 

Stephen, the first Deacon of the Church at Jeru- 
salem, and Martyr of Christ, defended himself 
against the blasphemous words which the suborned 
witnesses pretended he spake against Moses and 
God, by a series of arguments drawn from the wri- 
tings of Moses. See Acts vii. 

The Ethioj)ian eunuch, treasurer to Queen Can- 
dace, showed his studiousness in the Holy Scrip- 
tures, and hath left thereby an example to others, 
to omit no opportunity of reading and meditating 
in them. He had been at Jerusalem to worship, 
and was returning to his own country, and sitting 
in his chariot, he read Esaias the prophet. The 
place of the Scripture which he read was this, 
" He was led as a sheep to the slaughter, and like 
a lamb dumb before his shearer, so opened he not 
his mouth : In his humiliation, his judgment was 
taken away; and who shall declare his generation ? 
for his life is taken from the earth." 

And Philip preached unto him Jesus, and the 
^'Eunuch believed that Jesus Christ is the Son of 
God," Acts viii. 27, 28, 32, 33, 35, 37. O happy 



THE HOLY SCRIPTURES. 13 

reading of the evangelical Prophet ! The Jewish 
proselyte became a Christian convert, '' ^ While he 
read the Old Testament, he found him who is the 
Fountain of the New." 

The Bereans are recorded to be more noble than 
those of Thessalonica ; and what is it for ? why, 
" That they received the word with all readiness of 
mind, and searched the Scriptures daily, whether 
those things were so," as Paul had declared unto 
them, Acts, xvii. 11. Where observe, it is not 
said, they searched the Scriptures, and then re 
ceived the Word; but they received the Word, 
and then searched the Scriptures. The entrance of 
the word opened their understandings, and was as 
a key to unlock the meaning of the Scriptures to 
them. For otherwise they might have remained 
in their unbelief, as the Scribes and Pharisees did, 
who though they knew the Scriptures, after the 
letter, yet were ignorant of them, as to the spiritual 
understanding ; because they received not the 
word, as the Bereans did, with all readiness of 
mind. 

Timothy, whom Paul calls his dearly beloved 
son, was an early Scripturist, being trained up in 
Sacred Writ from his childhood. " From a child," 
said he, '' thou hast known the Holy Scriptures," 
2 Tim. iii. 5. And in chap. i. 5, he makes honourable 

^ Duin vetus rjlegit Testamentum, fonteni reperit Evangel ii, Ilicr. 
ad Eustochium in epitapliio Paulce Matris. Tom. 1. 



14 A TREATISE CONCERNING 

mention of Timothy's grandmother Lois, and his 
mother Eunice, for their mifeigned faith, and is 
persuaded that it dwelt in him also. Godly women 
that took care of his virtuous education, wherein 
they are a pattern to all parents, to train up their 
children in the reading and knowledge of the Holy 
Scriptures, and may serve for a reproof to those 
who neglect or omit to educate their children 
therein. 

^ Origen, while young, being enjoined by his 
father, as a daily task, to learn something by heart 
out of Scripture, and to repeat it, was so willing 
and cheerful in the performance, that the plain and 
common readings of the Sacred Scriptures could 
not satisfy him, but he searched diligently into the 
more hidden and profound meanings thereof ; in so 
much, that he would often be putting questions to 
his father, and asking him the sense of this and the 
other passage of Holy Scripture. 

^ Ambrosius, a nobleman of Alexandria, who was 
Origen's contemporary, relates in a letter to him, 
that he never ate or slept, unless some portion of 
Holy Scripture was read to him. And that this 
was his exercise day and night, praying and read- 
ing, reading and praying. 

^ Pamphilus, one of the Martyrs of Palestine, is 

^ Eusebius^s Ecclesiastical History, I. 6. c. 2. 
^ Hlen Ep. ad Marcellam, Tom. 1. 
® Martyrs of Palestine^ c. 11. 



THE HOLY SCRIPTURES. 15 

highly commended by Eusebius, for his earnest 
and unwearied studies in the Sacred Scriptures. 

^ Valens, another Martyr, had imprinted them so 
perfectly in his memory, that no difference could 
be discerned between his reading out of a book, 
and repeating by heart, whole pages of any part of 
Sacred Writ. 

^ The same Eusebius relates of another Martyr, 
one John the Egyptian, who had been deprived of 
his eyesight by his cruel persecutors, that he had 
whole books of the Sacred Scriptures written, not 
on tables of stone, as the divine Apostle says, nor 
on parchments, or paper, which are devoured by 
moths and time, but on the fleshly tables of his 
heart. That is, on his bright soul, which were 
legible to the clear eye of his mind. Insomuch 
that he could produce out of his mouth, as it were 
out of a treasury of learning, sometimes the books 
of the Law and those of the Prophets, another while 
the historical parts, and again at other times, the 
writings of the Evangelists and Apostles. 

^ Hierom says, that Nepotian was so constant in 
reading and meditating in the Holy Scriptures, that 
he liad made his soul, the library of Christ. 

That Blesilla,^ whom sickness had so weakened, 
that she stasfiicered as she went, and her feeble neck 



^ Martyrs of Palestine, c. 11. ^ Ibid, c. \\\. 

' Ad JT'diodoriim in epitaphio Nepotiani. Tom. 1. 
* Ad Puulam super ol>itu Bleaillce silite sute. Ibid, 



16 A TREATISE CONCERNING 

was scarcely able to support her pale and trembling 
face, yet always had either the Prophets or Evan- 
gelists in her hands. 

That ^ Paula and ^ Hilarion, had the Holy Scrip- 
tures by heart. 

^ Augustine, who, before his conversion, so much 
slighted the Holy Scriptures, that he thought them 
unworthy to be compared with the style and elo- 
quence of Cicero; after his heart was turned to the 
Lord, he took great delight in them, and especially 
the ^ Epistles of Paul, whose discourse once seemed 
to him to be contrary to itself, and repugnant to 
the testimonies of the law and the prophets ; but 
now appeared one uniform piece of chaste and pure 
Doctrine, and he learned to rejoice therein with 
reverence and trembling. 

^ Socrates saith of the Emperor Theodosius the 
j^ounger, that he had all the Holy Scriptures by 
heart. What should I say of Tertullian, Clemens 
Alexandrinus, Cyprian, Hierom, Chrysostom; of 
the Greek and Latin Fathers in general ? They 
were mighty in the Scriptures, and preferred the 
reading of them to all other studies. 

But not to mention more instances of this kind 
out of antiquity, the beginning of the Reformation 
was famous for men and women, that had an extra- 

^ Ad Eustocliium in epitaphio Paulae ? Matris. 

* Vita Hilarionis, ibid. ^ Confess. 1. 3. c. 5. 

* Ibid, 1. 7. c. 21. • Eccles. Hist., 1. 7. c. 22. 



THE HOLY SCRIPTURES. 17 

ordinary zeal for the Holy Scriptures ; some, as 
our famous Protestant Martyrologist, ^ John Fox 
informs us, gave a load of hay for a few chapters 
of James, or of Paul in English. " To see their 
travels, their earnest seeking, their burning zeal, 
their reading, their watchings, their sweet assem 
blies, their love and concord, their godly living. 
their faithful marrying with the faithful, may make 
us, saith he, now in these our days of free profes- 
sion, to blush for shame." They would sit up all 
night, in reading and hearing the Holy Scriptures. 
This was about the years 1520, 1521, &c. And 
the name by which they were noted or termed 
among themselves, was that of ^ '' known men," or 
'' just-fast men," as now they are called by the 
name of Protestants. 

About the Year 1521, a grievous persecution was 
raised against them, both men and women, in the 
Diocess of Lincoln, by John Longland, a popish 
Bishop. ^ Richard Collins was persecuted for hav- 
ing the Gospel of John, the Epistles of Paul, James, 
Peter, and a Book of Solomon in English. 

^ John Hakker was persecuted for reading the 
Holy Scripture in his father's house. 

^ John Brabant's father and mother were perse- 
cuted for being present, when Hakker was reading 
the Scripture in their house. 

^ Acts and Monu. Vol. 2. p. 23. edit. 9. * Ibid. ^ Fox ubi supra. 
* Fox's Acts and Monuments, p. 35. ^ P. 37. " n)id. 



18 A TREATISE CONCERNING 

^ Joan Collins, for having learned witli her father 
and mother the ten Commandments, the eight 
Blessings, and five chapters of James's Epistle. 

^ Agnes Edmunds, for having learned the ten 
Commandments. 

^ Alice Collins, for teaching Joan Steventon in 
Lent the ten Commandments, and the first chapter 
of John's Gospel. I might here give many more 
examples of the like kind, under that persecuting 
Bishop, but for brevity sake, I refer the reader to 
the relation of Fox. 

Another cruel persecution was raised by Stokes- 
ley. Bishop of London, wherein ^ Thomas Cui^on 
Avas persecuted, in the year 1530, for having the 
New Testament of Tyndale's Translation, and 
another book, containing certain books of the Old 
Testament in English. 

In the Year 1531, ^Lawrence Staple was perse- 
cuted for having the Testament in English, and the 
five Books of Moses ; and for moving Henry Tom- 
son, to learn to read the New Testament. 

^ In the same year Edw^ard Hewet and Walter 
Kiry were persecuted, for having and reading the 
New Testament in English. And in the year fol- 
lowing, John Mel, and John Melwel were persecu- 
ted upon the same account. 

' Fox^s Acts and Monuments. Vol. 2. p. 37. ' Ibid. ^ Ibid. 
* Fox's Acts and Mon. Vol. 2. p. 261. edit. 9. pag. 263. 
^ Fox^s Acts and Monuments. Vol. 2. p. 352. G. Virtue. 1861. 
' Patr. 266. 



THE HOLY SCRIPTURES. 19 

For in the 21, of Henry 8, Anno 1529, a Proc- 
lamation was put forth by the King, through the 
procurement of the Bishops, prohibiting heretical 
books, as they were then called ; ^ and among others, 
the chapters of Moses, called Genesis; the chap- 
ters of Moses called Deuteronomy ; and David's 
Psalter in English were forbidden, as being hereti- 
cal. 

the fervent zeal of the faithful in those days 
for the Holy Scriptures, notwithstanding the rage 
and cruelty of their persecuting adversaries, and all 
their endeavors to suppress them; for the more 
they laboured to destroy the Scriptures in English, 
the more, through the good providence of God, they 
increased and multiplied. ^ Cuthbert Tonstal, 
Bishop of London, gave money to buy up Tyndale's 
New Testaments in English, to burn them. But 
when the greatest part of the impression was con- 
sumed in the flames, Tyndale hastens another edi- 
tion of them at Antwerp, more exact and correct 
than the former; so that, as Fox says, they came 
thick and three-fold into Eno-land. 

1 might here take notice of the great love that 
the Lord Cromwell had for the Holy Scriptures, 
which he manifested in his care to have them trans- 
lated and printed in English ; and tliat at a time, 
when the Bloody Act of the Six Articles, called 

' Parr. 236. 237. ' Pa<r. 335. ad An. 1529. 



20 A TREATISE CONCERNING 

The Whip with Six Thongs, came forth in the 
Reign of Henry 8, ^ Anno 1540. What charges 
he, and Richard Grafton, and Edward Whitchurch, 
the two printers, and what pains Miles Coverdale, 
the chief overseer of the work, were at in the print- 
ing of the Bible, called the Bible of the large Vol- 
ume, at Paris the said year. I might also mention 
a former impression, by the printers aforesaid at 
Hamburgh, about the year 1532, Tyndale and Cov- 
erdale Translators, and John Rogers corrector of 
the press. And how the Paris impression, through 
the cruel practising of the English Bishops, was 
seized and condemned to be burnt there, and none 
-^of those Bibles had escaped the fire, had not some 
of them been preserved through the covetousness 
of him, who was to see the execution done. For, 
as Fox ^ says, '' The Lieutenant-criminal having 
them delivered unto him to burn in a Place of Paris, 
(like Smithfield) called Maulbert Place, was some- 
what moved with covetousness, and sold four dry 
fats of them to an haberdasher to lap caps in, and 
those were bought again, but the rest were burned, 
to the great and important loss of those that bore 
the charge of them." 

I might also show, how after the death of Crom- 
well, which was Anno 1540, the Bishops put a 
stop to the Bible, and how the Parliament, Anno 

^ Acts and Mon. Vol. 2. p. 371. 

2 Acts and IMon. Vol. 2. 484. Edit. 9. 



THE HOLY SCRIPTURES. 21 

1544, prohibited all manner of books of the Old 
and New Testament, bearing the name of William 
Tyndale. But I proceed to the happy days of 
King Edward 6th, and the bloody reign of Queen 
Mary, when the love of our forefathers was so great 
to the Scriptures, that the Papists in contempt 
called them Gospellers, as they did the Christians 
before them, Wickliffists and Lollards. 

From the examples and instances before given, 
and multitudes more both ancient and modern that 
might be produced, let all the negligent be stirred 
up and exhorted to read, and search the Holy 
Scriptures, for they are the most excellent of all 
writings, the most useful, the most profitable of all 
books. 

Tertullian, Augustine, and many more were con- 
verted by the grace of God in the reading of them. 
And because the conversion of Augustine is worthy 
of observation, I will give a brief account of it, 
from his own '' Cois^fessions." 

Auo:ustine, thouo^h he had a relio-ious woman to 
his mother, who endeavoured to bring him up in 
the fear of the Lord, both by godly instructions, 
and her own good example, yet in his youth he was 
vicious in manners, and corrupt in judgment, till it 
pleased the Lord to awaken him to a consideration 
of his evil ways, and to apply himself to the read- 
ing of the Holy Scriptures. Then came lie to a 
sight and sense of his wretched state, by the shining 



22 A TREATISE CONCERNING 

of the divine Lio;lit into his dark and benio;lited 
soul ; and while he lay under the terrors of the 
Lord for his sins, tossed and hurried up and down 
like a distracted person, the flesh lusting against 
the Spirit, and the Spirit against the flesh, some- 
times he prayed, sometimes wept, sometimes alone, 
sometimes in the company of his friends, sometimes 
he walked, and sometimes he threw himself upon the 
ground, partly in fear of hell, and partly in hopes 
of mercy, he heard a voice saying and often repeat- 
ing these words ; ^ " Telle lege. Telle lege ; " Take 
up, and read. Take up, and read. Which he inter- 
preted to be a divine warning to him, that he should 
open the book of Paul's Epistle to the Romans, and 
read that place that first presented to him, which 
accordingly he did, and was as followeth ; '' Not m 
riotino; and drunkenness, not in chamberino; and 
wantonness, not in strife and envying ; but put ye 
on the Lord Jesus Christ, and make not provision 
for the flesh, to fulfil the lusts thereof," Rom. xiii. 
13, 14. Immediately upon the reading of these 
words, the light of peace or security was infused 
into his soul, and the darkness of all his former 
doubting fled away. Then with a serene and cheer- 
ful countenance he relates all to his friend Alypius, 
who was under some exercise in himself about his 
own condition, and desiring to see the place that 

* August. Confess. 1. 8. c. 12. 



THE HOLY SCRIPTURES. 28 

Augustine read, and looking further, he cast his eye 
upon the next words, '' Him that is weak in the faith 
receive ye," Rom. xiv. 1. which he applied to him- 
self, and they proved the occasion of his conversion, 
as the other words had been of Augustine's; I say 
the occasion, because the Lord alone is the author, 
whatsoever he is pleased to make use of as motive, 
instrument, means or occasion of man's conversion, 
whether hearing, reading, meditating, or some afflic- 
tion, loss, disappointment, or the like providence. 
For God is pleased variously to effect the work of 
conversion in men, sometimes by, sometimes with- 
out Scripture, sometimes immediately, and some- 
times by instruments. So that the work is his, 
and the glory of it due unto him alone through 
Jesus Christ. And therefore Augustine ascribes 
not his conversion to the Scrij)ture, but unto the 
Lord, ^ ^' Thou hast converted me," saith he, '' unto 
thy self." And speaking a little before of his 
Mother Monica's rejoycing for his conversion, the 
manner whereof he had declared to her, saith, that 
she blessed God for it, who is able to do more for 
us than we can ask or think. And to testify his 
gratitude to the Lord for his deliverance from those 
chains of sin wherewith he had been bound, he bi'oke 
forth into an humble doxology or thanksgiving, 
which he wrote on this occasion; ~ ''O my Lord, I 

* August. Confess. 1. 8. c. 12. "^ Aujjrust. Coufess. 1. 9. v. 10. 



24 ' A TREATISE CONCERNING 

am thy servant, I am thy servant, and the son of thy 
handmaid, thoii hast broken my bonds in sunder, I 
will offer to thee the sacrifice of praise, let my heart 
and my tongue praise thee ; and let all my bones 
say, O Lord, who is like unto thee ? Let them say 
this, and do thou answer me, and say unto my 
soul, I am thy Salvation. Alas ! who, and what 
an one was I? What evil was I not, or my 
works ; or if not my works, my words ; or if not 
my words, my will ? But thou, O Lord, was good 
and merciful, and thy right hand sounded the depth 
of my deadly state, and drew out of the bottom of 
my heart that abyss of corruption, briefly comprised 
in this one saying ; '^ To nill all thou wouldest, and 
to will all thou wouldest not." But where was I 
all this while for so many years, and out of what 
low and deep recess of my soul didst thou thus in a 
moment call forth my free will, that I might sub- 
mit my neck to thy easy yoke, and my shoulders 
to thy light burthen, O Jesus Christ, my helper, 
and my Redeemer ? How sweet on a sudden was 
it made unto me, to be without the pleasures of my 
former toys, and what it was my fear to lose, was 
now my joy to part with. For thou, the true and 
chiefest sweetness didst expel them from me. Thou 
didst expel them, and enter thyself into me instead 
of them, more delicious than all other delights, but 
not unto flesh and blood ; more bright and glorious 
than all [created] light, but to the inward hidden 



THE HOLY SCRIPTURES. 25 

man, exalted above tlie heights of all mundane 
honour, but not to those that exalt themselves. 
Now was my mind set free from the biting cares 
of seeking honour, of getting wealth, of wallowing 
in pleasure, and scratching the itching scabs of my 
lusts : and now my infant tongue began to converse 
with thee, my glory, my riches, my salvation, my 
Lord and my God." 

Wherefore, though the Scriptures were provi- 
dentially made, of singular use and advantage to 
Augustine in his conversion, yet we see he resolves 
it not into the Scriptures, but ascribes it unto God ; 
acknowledging him alone, to be the Author in and 
through Christ Jesus, and giving him the Glory 
of his own work: to whom be praise for ever 
and ever. 

" Search the Scriptures," [or, ye do search the 
Scriptures] " for in them ye think ye " [or, to] '' have 
eternal Life; and they are they which testify of 
me," saith Christ, John v. 39. They are to be read, 
searched, and meditated upon, with the utmost 
diligence and application of mind ; but not rested 
in as the chief object, and only rule of faith and 
salvation. They are w^itnesses of Christ, and to 
him they direct for Life, besides whom there is no 
Saviour. Whoever will have Life, must come unto 
Him for it ; as the 40th verse shows ; where he rep- 
rehends the unbelieving Jews, in tliese words, "Ye 

will not come to Me, that ye might have Life." 
2 



26 A TREATISE COJSTCERNllS^G 

They declare of the Way, are writings of the Truth, 
and testify of the Life; but Christ Himself is "The 
Way, and the Truth, and the Life." John xiv. 6. 
And therefore the supreme Object, and Rule, and 
the only Author of Faith and Salvation. 



THE HOLY SCRIPTURES. 27 



SECTION II. 



MEN MAY COME TO KNOW A PKOFITING IN READING THE 
HOLY SCRIPTUKES. 

BY profiting, I do not understand a mere literal, 
grammatical, speculative, or historical knowl- 
edge, for such a knowledge the natural man may 
have to a great degree, by the help of memory, 
strength of reason, and skill in arts and languages ; 
but I understand a spiritual, mystical, practical, and 
experimental knowledge ; not a mere notional or 
head knowledge, but that whereby the heart is 
tendered, and the will brought into obedience to 
Christ. For that is the true profiting, when we 
come to witness this blessed effect in ourselves, and 
do know in our measures, that we are come to a 
fulfilling of the Scriptures, being renewed in the 
s})irit of our minds, and conformed to the image of 
Christ. For ^ " He not always most profiteth, that 
is most I'eady in turning of the Book, or in saying 
of it without the Book ; but he that is most turned 
into it, that is most inspired with the Holy Ghost, 

^ Book of Homilies; the first Part of the Exhorti^tion to the Read- 
ing of Holy Scripture. 



28 A TREATISE CONCERNING 

most in Ms heart and life altered and changed into 
that thing which he readeth ; he that is daily less 
and less proud, less wrathful, less covetous, and 
less desirous of worldly and vain pleasures; he 
that daily, forsaking his old vicious life, increaseth 
in virtue'more and more." For it is " The inspira- I 
tion of the Almighty that giveth understanding," 
Job xxxii. 8. It is by the manifestation of the 
Spirit, that men come to know a profiting in spir- 
itual things, see 1 Cor. xii. 7. For " God hath 
revealed them unto us by his Spirit : for the Spirit 
searcheth all things, yea, the deep things of God. 
For what man knoweth the things of a man, save 
the spirit of man which is in him ? even so the 
things of God knoweth no man, but the Spirit of 
God. Now we have received not the spirit of the 
world, but the Spirit which is of God ; that we 
might know the things that are freely given to us 
of God," 1 Cor ii. 10, 11, 12. If this Holy Spirit is 
not our Teacher, w^ cannot understand spiritual 
things. It was this Spirit that taught the holy 
Patriarchs, Prophets, and Apostles, and all the 
Faithful in every generation ; and the more meek 
and humble, the more pure and holy any men are, 
the more they are taught and instructed by it, in 
the mysteries of the kingdom of God. " Show me 
thy ways, O Lord," saith David ; " teach me thy 
statutes. Lead me in thy truth, and teach me ; 
for thou art, the God of my salvation, on thee do I 



THE HOLY SCRIPTURES. 29 

wait all tlie day," Psal. xxv. 4, 5. David, being 
made a witness of God's salvation, doth therefore 
wait upon, and cry unto him, to be led and taught 
by him : for as he knew what God had done for 
him, in redeeming his soul from death, so was he 
also assured of divine counsel and instruction, as he 
continued humble before him. He was well satis- 
fied of the Lord's care in this respect; '' The meek," 
saith he, " will he guide in judgment, and the meek 
will he teach his way," ver. 9. Those that are so 
qualified are capable of his teaching, their souls 
being as wax to receive the impression; but the 
proud resist it, being hard and stony, and while 
they continue so, are intractable and indocible. 

All that would be taught of God, must be ^ meek 
and lowly in heart; they that are high and stub- 
born cannot learn of him. This was that which 
rendered the teachings of God ineffectual to the 
Jews of old ; they made their neck stiff, and turned 
the back unto the Lord, and not the face ; so that 
they could not receive instruction. See Jer. xvii. 
23. and 82, 33. Had they kept in humility, they 
would have profited under the teachings of the 
Lord, who gave them " His good Spirit to insti'uct 
them," Neh. ix. 20. For " Though the Lord be liigli, 

^ " God is not partial ; He liath not respect to any person, neither to 
the rich, wise, nor mighty ; but He delighteth in those which are 
meek and lowly in spirit; unto such God openeth Himself.'* Lati- 
mer's Sermons, p. 274. 



30 A TREATISE CONCERNING 

yet hath he respect to the lowly ; but the proud 
he knoweth afar off/' Psal. cxxxviii. 6. ''The 
greater thou art," saith the son of Syrach, ''the 
more humble thyself ; and thou shalt find favour 
before the Lord. Many are in high place, and of 
renown; but mysteries are revealed unto the 
meek," EccL iii. 18, 19. For "The secret of the 
Lord is with them that fear him; and he will show 
them his covenant," Psal. xxv. 14. He will open 
unto them the sealed book, and make the vision 
so plain, that he that runs may read. Those things 
which are hid from the wise and prudent, the Lord 
is pleased to reveal unto babes, Matth. xi. 25, and 
to instruct those that become fools for Christ, in 
the wisdom, which makes wise unto eternal sal- 
vation. 

Two things then are absolutely necessary to 
every one that desires to know a spiritual profiting 
in reading the Holy Scriptures, to wit ; a mind, 
rightly disposed and prepared, to receive instruc- 
tion in the things of God, and a teacher, able and 
sufiicient to instruct us therein. Now to be rightly 
disposed and prepared for divine and spiritual in- 
struction, we must, as hath been shown, be meek 
and lowly in heart, we must be humble and fearers 
of God, we must be babes and fools for Christ. If 
we have not this disposition and preparation of 
mind, we are not subjects capable of heavenly in- 
struction. But whence cometh this disposition and 



THE HOLY SCRIPTURES. 31 

preparation of mind ? Have we it of ourselves ? 
Can we thus dispose and prepare our own hearts ? 
No, in nowise ; it is the gift of God; the work of 
his Holy Spirit ; for " The preparations (or dis- 
posings) of the heart in man, and the answer of the 
tongue is from the Lord," saith Solomon, Pro v. xvi.l. 
'^ Lord, thou hast heard the desire of the humble, 
thou wilt prepare their hearts," saith David, Psal. 
X, 17. '' O Lord, I know that the way of man is 
not in himself : it is not in man that walketh to 
direct his steps," saith Jeremiah, chap. x. 23. God 
is the giver, and man is the receiver of this holy 
disposition and preparation of mind. '' I will 
sprinkle clean water upon you," saith the Lord, 
" and ye shall be clean : from all your filthiness, 
and from all your idols will I cleanse you. A new 
heart also will I give you, and a new spirit will I 
put within you, and I will take away the stony 
heart out of your flesh, and I will give you an heart 
of flesh," Ezek. xxxvi. 25, 26. '' I will put my law 
in their inward parts, and write it in their hearts," 
Jer. xxxi. 33. So this new heart is God's gift, 
and we are the receivers of it. 

If it be asked, when the increase of this prepared 
state before spoken of, comes to be witnessed ? The 
answer is, in our diligent waiting in Faith and hu- 
mility upon the Lord. If it be enquii*ed again, 
can we wait upon the Lord? I answei*, Christ died 
for all men, and the Grace of God is given unto all 



32 A TREATISE CONCERNING 

men, wliereby tliey are enabled so to do. '' Christ 
Jesus tlie true Light, lighteth every man that com- 
eth into the world," John i. 9. " And of his full- 
ness have all we received, and grace for grace," 
ver. 16. Grace to wait, and grace to receive, and 
grace to act, according to the measure of the divine 
gift bestowed uj)on us. Wherefore, it is all of 
grace and free gift, not of free will, or merit of 
works. And yet we have ^ free will, and good 
works are acceptable to God ; but it is grace that 
prevents, prepares^ and enables the will ; it is God 
that works in us to will and to do, or else we could 
neither will nor do those things that are well pleas- 
ing in his sight. Without Christ we can do noth- 
ing; but through Christ strengthening us, we 
can do that which is acceptable to God. We ex- 
alt not man's free will, to the diminution or preju- 
dice of God's free grace; but ascribe the whole of 
our conviction, conversion, perseverance, and salva- 
tion, to his grace, and nothing to ourselves; for 
the very will to do good, as well as the good deed 
itself, is of his free gift, through Faith in Christ 
Jesus. 

Now when the mind is thus rightly disposed and 

^ Nullus absque ^propria, voluntate sahatu?\ Uheri enim arMtrii su- 
mus. Hier. in Epli. 1. Verum arbitrii iijsa libei^tas Deum habet au-- 
thorem. Idem, in Eph 2. No man is saved — without his own wiU ; 
for we have free wiU. — But God himself is the Author of this free- 
dom of win. Preparatur vohmtas a Domino, Aug. Retract 1. 1. 
For the wiU is prepared of the Lord. 



THE HOLY SCRIPTURES. 33 

prepared, to receive instruction in tlie things of 
God, yet we cannot teach ourselves, neither can any 
man of himself, teach us. For who is sufficient for 
these things ? Who is able to instruct us in them ? 
None but he whose Name is '' Wonderful, Counsel- 
lor, the mighty God, the everlasting Father, the 
Prince of Peace," Isa. ix. 6. And as he is able to 
instruct us, so is he willing and ready to do it ; 
'' The Word is nigh thee," saith the Scripture, 
'' even in thy mouth, and in thy heart," Rom. x. 8, 
compared with Deut. xxx. 14. The Lord is a 
teacher near at hand, to instruct us in all the 
troubles and exercises, in all the doubts and diffi- 
culties, in all the fears and temptations of our souls. 
There is no spiritual case so hard, nor affair so 
dubious, but he will resolve and determine it for 
us, if we diligently seek to him for counsel therein. 
" Ask, and it shall be given you ; seek, and ye shall 
find; knock, and it shall be opened unto you," 
Matth. vii. 7. " I will instruct thee, and teach 
thee in the way which thou shalt go ; I will guide 
thee with mine eye," Psal. xxxii. 8. '' I am the 
Lord thy God which teacheth thee to profit, which 
leadeth thee by the way that thou shouldst go," 
Isa. xlviii. 17. Man's teaching reacheth the brain, 
but God's teaching penetrateth the heart. Man's 
teaching puffeth up, but God's teaching edifieth. 
By this Divine teaching it was, that David so im- 
proved and profited; it was this that made him 
2* 



34 A TREATISE CONCERNING 

wiser than liis enemies, and to understand more 
than all his teachers, yea, than the ancients. See 
Psal. cxix. 98, 99, 100. So Elihu, though young, 
yet had more understanding than the aged ; ^' I said,'' 
saith he, ''days should speak, and multitude of 
years should teach wisdom." "But there is a 
spirit." or ^ " the Spirit itself," according to the He- 
'brew, " in man," '^ and the Inspiration of the Al- 
mighty giveth them understanding," Job xxxii. 7, 8. 
The Prophet Daniel, who had knowledge and skill 
in all learning and wisdom, and understanding in 
all visions and dreams, ascribeth it unto the God of 
Heaven, Dan. i. 17, and ii. 19. " Blessed," saith he, 
'' be the Name of God for ever and ever : for wis- 
dom and might are his. — He giveth wisdom unto 
the wise, and knowledge unto them that know un- 
derstanding. He revealeth the deep and secret 
things. He knoweth what is in the darkness, and 
the light dwelleth with him. I thank thee, and 
praise thee, O thou God of my fathers, who hast 
given me wisdom and might, and hast made known 
unto me now, what we (Daniel, Hananiah, Michael, 

and Azariah,) desired of thee," Dan. ii. 20, 23. 

When Christ sent forth his twelve Apostles to the 
lost sheep of the house of Israel, he said unto them, 
" Ye shall be brought before governors and kings 
for my sake, for a testimony against them and the 

^ wiaxn «">n hi-j Spiritus ipse in homine. 



THE HOLY SCRIPTURES. 35 

Gentiles But wlien they deliver you up, take no 
thought how or what ye shall speak, for it shall 
be given you in the same hour what ye shall speak. 
For it is not ye that speak, but the Spirit of your 
Father which speaketh in you," Matth. x. 18, 19, 
20. When Peter confessed that Christ was the 
Son of the living God, Christ answered and said 
unto him, ''Blessed art thou, Simon Bar-jona: for 
flesh and blood hath not revealed it unto thee, 
but my Father which is in Heaven," Matth. xvi. 
16, 17. 

And when Christ enlarged the commission of 
his Apostles, saying, '' Go ye into all the world, 
and preach the gospel to every creature," Mar. xvi. 
15. He promised them his presence, Mat. xxviii. 
20. '' Lo, I am with you alway, even unto the end 
of the world." But notwithstanding this promise 
of his presence, yet they were not to run before 
their guide, but were to wait for it ; and when they 
had received " Power, after that the Holy Ghost was 
come upon them," or had received the ^ '' Power of 
the Holy Ghost coming upon them ; " more agreea- 
ble to the Greek, which was to fit and furnish tliem 
for the Lord's spiritual work and ministry, then 
"Ye shall be witnesses unto me," saith Christ, 
'^ both in Jerusalem, and in all Judea, and in Sa- 
maria, and unto the uttermost parts of the eartli," 

^ AvVaflLU €7T€\B6vTOS TOV CiyloV riV€U//arOf ((^' VfJLUS. 



3f) A TREATISE CONCERNING 

Acts i. 8. Where observe, what it is that qualifies 
men for the ministry, and dispensation of the Gos- 
pel ; not human Literature, nor an author-studied- 
spirit, but the power of the Holy Ghost coming 
upon them; and this power is to be waited for, to 
make them witnesses unto Christ. And they that 
in waiting come to receive of this power, are truly 
called, ordained, and sent forth to preach, and none 
other ; let their pretences be never so plausible and 
confident. They are but intruders, deceivers, and 
false teachers: for if they have not received of 
this power, they are not pastors but imposters; 
not ministers of Christ, but servants of antichrist. 
None can ''Take heed unto the flock, feed the 
church of God, which he hath purchased with his 
own blood," but those whom the ''Holy Ghost 
makes bishops or overseers over it." See Acts xx. 
28. "Paul neither received the Gospel of man, 
neither was he taught it, but by the revelation of 
Jesus Christ," Gal. i. 12. He was "An Apostle 
not of men, neither by man, but by Jesus Christ, 
and God the Father, who raised him from the 
dead," ver. 1. It was this Call, Revelation, and 
Mission, that made him and the rest of the Apostles 
" Ministers of Christ, and stewards of the m}- steries 
of God," 1 Cor. iv. 1. Their sufiftciency for this 
great work was not of themselves, but of God ; 
who made them " Able ministers of the New Tes- 
tament, not of the Letter, but of the Spirit." See 



THE HOLY SCRIPTURES. 37 

2 Cor. iii. 5, 6. ^' Grod hath committed unto, (or, 
as the Greek, ^ Put in us) the Word of Eeconcilia- 
tion," saith the Apostle, 2 Cor. v. 19. And " We 
are Ambassadors for Christ, as though God did be- 
seech you by (or ^through) us; we pray you in 
Christ's stead, (or ^ for Christ) be ye reconciled to 
God," ver 20. They did not take upon them to 
preach, but as the Word of Reconciliation was put 
in them by the Lord ; and as that word was put in 
them ; so they became Ambassadors for Christ, and 
could say, '' God did beseech through them," and 
they did pray for Christ (or Christ's sake), ''that 
men would be reconciled to God." Upon this ac- 
count it was, that they could say, " We then as 
workers together with him, beseech you also, that 
ye receive not the grace of God in vain," 2 Cor. vi. 1. 
God, by working in them, enabled them to work 
together with him. And by this inward working 
of his, they were assisted to walk inoffensively, to 
preserve the ministry from blame, and to approve 
themselves as the Ministers of God, ver. 3, 4. Re- 
nouncing '' The hidden things of dishonesty, not 
walkino; in craftiness, nor handlino; the Word of 
God deceitfully, but by manifestation of the Truth, 
commending themselves to eveiy man's conscience 
in the sight of God," 2 Coi*. iv. 2. And having 
this ministry, freely of God bestowed upon them, 



38 A TEEATISE COXCERXTN'G 

thev freely preached imto the people, working with 
their own hands, that they might not be chargea- 
ble unto any: rejoycinu' in the testimony of theii* 
conscience, that " In simplicity and godly sincerity 
not with lleshly wisd< »m. but by the Grace of God 
they had their conversation in the world.*' See 2 
Cor. i. 12. 

And in the coui\se of their Gospel ministry, as 
Christ sent them forth, was in and with them, and 
made manifest the savour of his knowledge by 
them in every place ; so they laboured by the gi'ace 
of God in them, to turn the minds of people to 
Christ : wh(:) is the Light of the world : that by fol- 
lowing him, they might not walk in darkness, but 
might have the Light of Life. J<:»hn viii. 13. This 
being the only means for men to C'jme xo a thor- 
ough si^Lt of their wretched, sinful state, and of 
that blessed way, which, as it is diligently minded, 
will effectually lead them out of it. For this is 
the testimony of Christ. ** I am come/* saith he, '^ a 
Light into che World, that whosoever V)t'lieveth oil 
me, should not abide in darkness." John xii. 46. 
Not an outward Light only, (as some mistake), by 
his Divine doctrine, precepts, example, mii'acles, 
patient sufferings and death, glorious resiuTeetion 
and ascension : l»ut he is also, and more especially, 
an inward Light, in his spiritual appearance in the 
hearts and consciences of men : for he is •* the nay- 
spring fi^jm on high *' that visiteth us, " co give 



THE HOLY SCRIPTURES. 39 

Light to them that sit in darkness, and in the 
shadow of death, to guide our feet into the way of 
peace," Luke i. 78, 79. By this inshining Light, 
the Apostles and primitive Believers, came to the 
knowledge of God and Jesus Christ ; whom he sent 
to be the Saviour of the World. " God who com- 
manded light to shine out of darkness, hath sliined 
in our hearts, to give the light of the knowledge of 
the glory of God in the face of Jesus Christ," 2 Cor. 
iv. 6. For by the brightness of the Light illumi- 
nating our minds, the clouds of ignorance are made 
to vanish, and so we, who "were sometimes dark- 
ness," come to be '' Light in the Lord," Eph. v. 8. 
For, as " All things that are reproved, are made 
manifest by the light : for whatsoever doth make 
manifest, is light," ver 13, or as Beza, more agree- 
ably to the ^ Greek, renders it. Lux enim illud est 
quod omnia facit manifesta, ''The Light is that 
which maketh all things manifest;" so ''The God 
of our Lord Jesus, the Father of Glory, giving unto 
us the spirit of wisdom and revelation, in the 
knowledge of him ; the eyes of our understanding 
are enlightened, to know what is the hope of his 
calling, and what the riches of the glory of his in- 
heritance in the saints; and what is the exceeding 
greatness of his power to us-ward, who believe ac- 
cording to the working of his mighty power, wliicli 

^ Ilav yap to cf)av€poi)ii€vop (pios icrri. 



40 A TREATISE CONCERNING 

he wrought in Christ, when he raised him from the 
dead, and set Him at his own right hand in the 
Heavenly Places," Eph. i. 17, 18, 19, 20. Now this 
Knowledge, being the proper effect of Divine Illu- 
mination, man remaining in sin and unbelief, is 
wholly void and destitute of ; neither can he with 
all his unsanctified skill and industry, attain unto 
it, because it is spiritually discerned. This knowl- 
edge Cometh not by mere human study, but by su- 
pernatural Revelation; and the mind must be 
purged and purified by the inward working of the 
•Holy Spirit, in order to the reception of it. 
'' Blessed are the pure in heart, for they shall see 
God," Matth. v. 8. But the impure, while such, 
cannot see him. For sin clouds the understanding, 
and weakens the senses of the soul, so that it can- 
not receive the things of God, until sin be turned 
from. The light indeed shines in the darkness, but 
the darkness comprehendeth it not. Souls defiled 
with filthy lusts, have no right discerning of spir- 
itual things. For such are blind, and cannot see 
afar off. But they, that by the Spirit of holiness 
dwelling in them, have escaped the pollutions which 
are in the world through lust, are in a prepared- 
ness for the understanding of the Mysteries of God. 
Therefore when the Jews marvelled at Christ, say- 
ing, " How knoweth this man letters (^ or the Scrip 

* Tpdfji^aTa See 2 Tim. iii. 15. 



THE HOLY SCRIPTURES. 41 

tures,) having never learned ? ^ Jesus answered 
them and said, my doctrine is not mine, but his 
that sent me. If any man will do his will, he shall 
know of the doctrine, whether it be of God, or 
whether I speak of myself," John vii. 15, 16, 17. 
The knowledge of Christ's doctrine is promised to 
the ^ doers of God's will. To Christ's disciples " it 
is given to know the mysteries of the kingdom of 
heaven," Matth. xiii. 11. " If ye love me," saith 
he, ^'keep my Commandments," John xiv. 15. 
And what is the promise, consequent upon their 
obedience ? Why, saith he, " I will pray the Fa- 
ther, and he shall give you another Comforter, that 
he may abide with you for ever ; even the Spirit 
of Truth, whom the world cannot receive, because 
it seeth him not, neither knoweth him ; but ye (viz. 
my disciples) know him, for he dwelleth with you, 
and shall be in you," ver. 16, 17. And for a far- 
ther ratification or confirmation of his promise, he 
adds, " I will not leave you comfortless ; I will 
come to you. And because I live, ye shall live 
also. And ye shall know that I am in my Father, 
and you in me, and I in you. He that hath my 

^ Books, Learning, the Scriptures. Dr. Hammond in the Margin 
upon John vii. 15. 

^ BouXft dfoXoyos y€vecrScu noT€^ kcu r^f, 6€(')TrjTos a^iot / ras €VTo\as 
(f)v\a(Tf^ bia Tcov TTpOfTayfJiUTcou odevaov. npd^LS yap (ni^dcrii Sfcopias, 
Greg. Nazianzen. Orat. 29. Wouldst thou be skilful in Theology, 
and even worthy of Divinity ? Keep the Commandments ; walk in 
the Precepts; for Practice, is the Way to come to Speculation. 



42 A TREATISE CONCERNING 

commandments, and keepeth them, he it is that 
loveth me ; and he that loveth me, shall be loved 
of my Father; and I will love him, and will ^mani- 
fest myself to (or in) him," ver. 18, 19, 20, 21. 
When Judas (not Iscariot) asked him, how he 
would manifest himself unto, or in them, and not 
unto, or in the world ; His answer was, '' If a man 
love me, he will keep my ^ word, and my Father 
will love him, and we will come unto him, and 
make our abode with him," ver. 22, 23. 

This matter is further opened in the 15th chap- 
ter, where Christ calleth his disciples, his friends, 
upon the consideration of their obedience to him. 
" Ye are my friends," saith he, " if ye do whatso- 
ever I command you," ver. 14. Where we see the 
condition or terms upon which this relation of 
Friends of Christ depends ; and that is, no less than 
universal conformity to his precepts. And then he 
subjoins the reason of this honourable discrimina- 
ting character ; '' Henceforth," saith he, '' I call you 
not servants; for the servant knoweth not what 
his Lord doeth ; but I have called you friends ; for 
all things that I have heard of my Father, I have 
made known unto you," ver. 15. Whether by 
himself immediately, or mediately, by the Holy 
Scriptures, or Instruments inspired, and sent of God. 
Again, in the 16th chapter, he tells them, what the 

' 'E/x^ai^iVa) durcp ifiavTOP, ^ Tov Xoyov jjlov. 



THE HOLY SCRIPTURES. 43 

Comforter, or Spirit of Truth should do, both with 
respect to the worhl, and to themselves. He should 
^'Reprove or convince the world of sin, and of 
righteousness, and of judgment," ver. 8. But then 
He should guide into all truth, should show them 
things to come, and glorify Him, ver. 13, 14. 

Thus we have the true way declared unto us, 
whereby we may come to know the mind and will 
of God, and profit in reading the Holy Scriptures. 

The Spirit of Truth, is the only certain and infal- 
lible Teacher of the church, and people of God. I 
conclude, with that excellent passage of a ^ late 
writer ; " Beside the Outward Kevelation of God's 
will to men, there is also an Inward Impression of 
it on their minds and spirits, which is in a more 
special manner attributed to God. We cannot see 
Divine things, but in a Divine Light : God only, 
who is the true Light, and in whom there is no 
darkness at all, can so shine out of himself upon 
our glassy understandings, as to beget in them a 
picture of himself, his own will and pleasure, and 
turn the soul (as the phrase is in Job 38.) 'onin 
Tjm ' like wax or clay, to the seal of his own Light 
and Love. He that made our souls in his own 
image and likeness, can easily find a way into them. 
The Word that God speaks, having found a way 
into the soul, imprints itself there, as with the 

^ John Smith of Cambridge; his Select Discourses, p. 384. 



44 A TREATISE CONCERNING 

point of a diamond, and becomes ^ ' A6/og eyyeypafi- 
[levog 8v ryj rov fiavddvovrog '^f%>7,' tliat I may bor- 
row Plato's expression. Men may teach tlie Gram- 
mar and Rhetorick, but God teaches the Divinity. 
Thus it is God alone, that acquaints the Soul with 
the Truths of Revelation." 

^ A Word written in the Soul of the Learner. 



THE HOLY SCRIPTURES. 45 



SECTION III. 



THE TESTIMONY OF THE HOLY SPIRIT IN THE HEARTS OF THE 



GIVEN BY INSPIRATION OF GOD. 

THERE are many arguments, which are much 
insisted upon by some writers, to prove the 
Divine Authority of the Holy Scriptures ; as the 
Testimony of the Church, the Testimony of the 
Holy Scriptures themselves, their Antiquity and 
Harmony, those undoubted Miracles, whereby they 
were confirmed, the fulfilling of Prophesies, the 
holy Doctrine, delivered in them. Excellency of 
Style, Faithfulness, and Integrity of the Penmen, 
miraculous Preservation of them, notwithstanding 
the Kage of Satan, and wicked men, wnth other 
topicks of the like nature, which we own as sec- 
ondary or subservient ways of proof, which may 
produce an Historical Knowledge; but the Prima- 
ly or principal argument, viz. ; whereby we come 
certainly and savingly to know that the Holy 
tScriptures are of Divine Authority, is the Testi- 
mony of the Holy Spirit in our hearts ; because no 
other arguments whatsoever can give us a Certain 



46 A TREATISE CONCERNING 

and Saving Knowledge thereof, free of all scruple^ 
wavering and hesitation ; which is absolutely neces- 
sary, to the establishing of our minds, in a Saving 
Faith of their Divine Original. 

For that which cannot give us the Holy Spirit 
and Saving Faith, cannot give us a certain and 
Saving Knowledge of their Divine Authority ; for 
both these are necessary, to this certain and Saving 
Knowledge. But neither the Testimony of the 
Church, nor of the Holy Scriptures themselves, 
nor any other argument drawn from their An- 
tiquity, Harmony, &c., can give us the Holy Spirit, 
and Saving Faith ; and consequently cannot give 
us a certain and Saving Knowledge of their Divine 
Authority. 

That the Holy Spirit is necessary to the attain- 
ing of this Certain and Saving Knowledge, is man- 
ifest from the Apostle's Argument, 1 Cor. ii. 14. 
'' The natural Man," saith he, " receiveth not the 
things of the Spirit of God : for they are foolish- 
ness unto him ; neither can he know them, because 
they are Spiritually discerned." If any shall object, 
and say, that the Apostle is not treating there of 
the Holy Scriptures : I answer, He speaks there of 
the things of the Spirit of God, and surely the 
Holy Scriptures are some of those things, being 
given by Inspiration of God; and so not to be 
known certainly and savingly as such, but by the 
Holy Spirit. Therefore, saith the Apostle, '' We 



THE HOLY SCRIPTURES. 47 

have received not the Spirit of the world, but 
the Spirit which is of God ; that we might know 
the things, that are freely given to us of God," 
ver. 12. 

The necessity also of saving Faith in this matter, 
is proved by the testimony and confession of Peter, 
in behalf of himself and the other disciples ; " We 
believe, and are sure, that thou art that Christ, the 
Son of the living God," John vi. 69, where we may 
observe, first, he saith, we Believe, and then, we are 
Sure, [or as the Greek,^ we Know,] to show that 
saving Faith, is necessarily pre-required to the cer- 
tain and Saving Knowledge, of Divine and Spirit- 
ual things. 

And that neither the Church, nor the Scriptures 
themselves, nor any thing else, except God and 
Christ, who is one with the Father, John x. 32, can 
give the Holy Spirit, is clear from the testimony 
of Christ ; '' The Holy Ghost whom the Father will 
send in my Name," John xiv. 26. '' When the 
Comforter is come, whom I will send unto vou 
from the Father, even the Spirit of Truth," John 
XV. 26. And then for Faith, that is peculiarly as- 
scribed to God, as his work, " This is tlie work of 
God, that ye believe," John vi. 29, and as his gift, 
" By grace ye are saved through Faith, and tliat 
not of yourselves : it is the gift of God," Eph. ii. 8. 



48 A TREATISE CONCERNmG 

For whether we understand it, of Grace or Faith, 
they are both his Gifts ; not our acquirements or 
attainments. 

And because the Testimony of the Holy Scrip- 
tures themselves, is very considerable in this case, 
it may be seasonable, to examine the nature of its 
evidence, and what kind of motive of credibility it 
is. Whether it be such an evidence, as is sufficient 
to beget a firm persuasion, and a Certain and Sav- 
ing Knowledge of itself, that the Holy Scriptures 
were given by Inspiration of God. For that the 
Holy Scriptures do testify, to their own Divine 
Original, is most undeniably true, for this is so 
plain, that he that runs may read it ; but the ques- 
tion is, whether they of themselves, can give this 
certain and saving knowledge ? For if they can 
of themselves, give this certain and saving knowl- 
edge, that they were given by Inspiration of God ; 
then it will necessarily follow, that all those who 
are capable, and actually do hear, or read them, 
would have this certain and saving Knowledge. 
But daily experience evinceth the contrary. For 
how many, that are capable, and do hear or read 
them, persons of great parts, both natural and ac- 
quired, are yet void of this Certain and Saving 
Knowledge, that they were given by Inspiration 
of God ? 

The iirst instance I shall give of this, with respect 
to hearing, is in Acts xvi. Where we have an ac- 



THE HOLY SCRIPTURES. 49 

count of Paul's preaching, to several women at 
Pliillippi, ver. 13. For though it is very probable, 
that they all heard him preach ; yet it is said of 
Lydia only, '^ The Lord opened her heart, that she 
attended unto the things which were spoken of 
Paul,'' ver. 14, which shows, that if the Lord had 
not opened Lydia's heart, it had remained shut no 
less than of the rest. And if Lydia could not 
attend unto the Doctrine of Paul, unless the Lord 
had opened her heart, much less could she certainly 
and Savingly Know, that his doctrine was of God, 
without the further opening of the Holy Spirit. 

The other instance, that I shall now take notice 
of, is John viii., Av^here Christ having preached to 
the Jews, many believed on him, ver. 80, and others 
believed not ; ver. 45, but were so inraged, that they 
took up stones to cast at him, ver. 59. It doth ap- 
pear, that they all heard his Doctrine with the out- 
ward ear, but all received it not in their hearts ; 
because they had not saving Faith, which is the 
Gift of God. 

Now as it was with those that heard Christ's 
and the Apostle's doctrine, orally delivered, so it 
is with those that hear the Sci'iptui'es read, or can 
read them themselves ; for unless Christ open their 
understandings, that they may understand the 
Scriptures, they will remain, as to all spiritual and 
saving Knowledge of them, a sealed book. See 
Luke xxiv. 45, compared with ver. 82. The Scrip- 
3 



50 A TREATISE CONCERlSriNG 

tiires are a Saci*ed Instrument of Divine knowledge, 
where they are afforded ; but Christ alone by his 
Holy Spirit, is the principal and sole efficient cause 
and author thereof, in the hearts of those that be- 
lieve; whereby they come to an assurance, that 
those Holy Writings, and the Truths therein de- 
clared of, were given by Inspiration of God. 

The Apostle Paul, who was before ignorant of 
Christ and his doctrine, came to the knowledge of 
them, not by hearing or reading the Scriptures of 
the Old Testament, or by any way and means that 
had their spring in man's carnal wisdom ; but by 
the Revelation of Jesus Christ. See Gal. i. 12. 
And giving a relation of his conversion, and call 
to the ministry before King Agrippa, Acts xxvi., 
he places it entirely upon Christ's Spiritual Ap- 
pearance, in the way of Divine Illumination, and 
by a Voice speaking unto him ; '^ I saw a Light 
from Heaven, above the brightness of the sun, 
shining round about me. And I heard a voice 
speaking unto me, and saying in the Hebrew tongue, 
Saul, Saul, why persecutest thou me ? It is hard 
for thee to kick against the pricks. And I said, 
who art thou. Lord ? And he said, I am Jesus, 
whom thou persecutest. But rise and stand upon 
thy feet : for I have appeared unto thee for this pur- 
pose, to make thee a minister, and a witness, both 
of these things which thou hast seen, and of those 
things in the which I will appear unto thee," ver. 



THE HOLY SCRIPTURES. 51 

13, 14, 15, 16. It was Christ, by liis inshining, in- 
speakiug, s})iritual appearance that converted him, 
and made him a Minister, and Witness for Christ. 
His Knowledge in the mystery of Christ, and the 
dispensation of the grace of God, were given to him 
by Revelation. See Eph. iii. 2, 3, 4. And not 
unto him only, was the mystery revealed by the 
Spirit, but also to the holy Apostles and Prophets 
of Christ in general. See ver. 5. 

If human Learning, or natural Reason were suf- 
ficient of themselves, to acquaint men with the 
things of God, and give them a Certain Knowledge 
of tlie Divine Authority of the Holy Scriptures ; 
then the worldly wise and learned would sooner 
understand them, than the outwardly ignorant and 
illiterate ; because the learned are more capable of 
understanding, and improving such reasons or ar- 
guments, as are the products of human literature, 
than the unlearned. But the Apostle saith, " The 
wisdom of this world is foolishness with God,'' 1 
Cor. iii. 19, and "Not many wise men after the 
flesh, not many mighty, not many noble are called : 
but God hath chosen the foolish things of the 
world to confound the wise ; and God hath chosen 
the weak things of the world, to confound the 
things that are mighty ; and base things of the 
world, and things which are despised, liath God 
chosen, yea, and things which are not, to Ijring to 
nought things which are : that no flesh should glory 



52 A TREATISE CONCERXTNG 

in Ms Presence," 1 Cor. i. 26-29. " For it is writ- 
ten, I ssnll destroy the wisdom of the v^ise, and will 
bring to nothing the understanding of the prudent. 
Where is the wise i Where is the scribe ? Where 
is the disputer of this world i Hath not God made 
foolish the wisdom of this world ? ver. 19, 20. 
Again, '' Let no man deceive himself. If any man 
among you seemeth to be wise in this world, let 
him become a fool, that he may be wise," 1 Cor. iii. 
18. Man in his unregenerate state, is apt to be 
full and puffed up in mind, with the conceit of his 
worldly wisdom ; but if he would be made truly 
wise, as to the things of God, he must be emptied 
of his worldly wisdom, and become a fool ; in a 
spiritual sense of the word. He must become as a 
babe, or as a little child ; for of such is the King- 
dom of God, and unto such are the Mysteries there- 
of opened. Wherefore, saith the Evangelist, '' In 
that hour Jesus rejoiced in Spirit, and said, I thank 
thee, O Father, Lord of heaven and earth, that thou 
hast hid these things from the wise and prudent, 
and revealed them unto babes : even so, Father, for 
so it seemed good in thy sight," Luke x. 21. 

Here, saith Calvin, the wit of man is so puzzled 
and at such a loss, that the first stej) towards prof- 
iting in Christ's school, is to renounce it. For by 
it, as by a veil cast before us, we are hindered from 
attaining to the Mysteries of God, which are not 
revealed, but to babes or little ones. For neither 



THE HOLY SCRIPTURES. 53 

do flesh and blood reveal, nor dotli the natural 
man perceive the things that are of the Spirit : but 
the doctrine of God is rather foolishness to him, 
because it is spiritually to be judged. The assist- 
ance therefore of the Holy Spirit is herein neces- 
sary, or rather his power alone is available. 

— For the soul being enlightened by him, re- 
ceiveth as it were a new sight ; whereby it doth 
contemplate heavenly mysteries, with whose bright- 
ness it was before dazzled in itself. 

And thus the understanding of man being irradi- 
ated with the light of the Holy Spirit, doth then 
at length begin, truly to taste those things which 
appertain to the kingdom of God ; being before 
without all relish or savour for the teaching of 
them. Therefore when Christ had very clearly set 
forth the mysteries of his kingdom, unto two of his 
disciples, yet it profited them nothing, till he opened 
their understanding, that they miglit understand 
the Scriptures. When the Apostles were tlius 
taught by his divine mouth, yet the Spirit of Truth 
must be sent unto them, to instil the same doctrine 
into their minds, which they had lieard witli their 
ears. The Word of God is like unto the sun, wliich 
shines unto all to whom it is preached; but with- 
out profit, among tliem that are blind. Now we 
are all naturally blind in this respect, and therefore 
the word cannot penetrate into the mind, unless the 
inward teacher, tlie Holy S])irit, make an entrance 



54 A TREATISE CONCERNING 

for it by his illumination. Calvin, Institut. 1. 3. c. 2. 
Sect. 34. 

The Apostle John ascribes Divine knowledge to 
the Unction or Anointing, which the Faithful had 
received of Christ; ^' Ye have an unction," saith he. 
" from the holy One, and ye know all things," 1 
John ii. 20. And, " The anointing which ye have 
received of him, abideth in you : and ye need not 
that any man teach you ; but as the same anointing 
teacheth you of all things, and is truth, and is no lye," 
ver. 27. Now what is this Unction from the Holy 
One ? Is it not the Spirit of Truth, which anoints 
the Faithful with a Divine knowledge, and gives 
them a right understanding in the things of God ? 

The Apostle Paul in his second Epistle to Tim- 
othy, iii. 14, exhorts him not simply to continue 
in the things which he had heard, but which he 
had learned, and had been assured of, knowing of 
whom he had learned them. And instancing in 
the Scriptures, ver. 15, he saith not simply, that 
thou hast read the Holy Scriptures, but thou hast 
known the Holy Scriptures. For Timothy, might 
have heard the Apostle's Doctrine, and have read 
the Holy Scriptures, as a natural man may do, who 
receiveth not the things of the Spirit of God; but 
to have learnt and have been assured of the Apos- 
tle's Doctrine, and to have known the Holy Scrip- 
tures, that they came from God, could not be 
done \^ithout the assistance of the Holy Spirit. 



THE HOLY SCRIPTURES. 55 

And therefore the Apostle prayed for him, that 
the Lord wouhl give him " Understanding in all 
things," chap. ii. 7, and exhorted him to '' Keep 
that good thing, which was committed to him, by 
the Holy Ghost which dwelleth in us," chap. i. 14. 
For it is by the Holy Ghost, that our understand- 
ings are enlightened to know the Holy Scriptures 
spiritually, and to be assured in our consciences, 
that they were given by Inspiration of God. For 
as it was by the internal motion and testimony of 
the Holy Spirit, that the holy Prophets and Apos- 
tles certainly knew, that what they committed to 
writing was of God ; so there is no other way for 
any to attain to a certain and Saving Knowledge 
of the Divine Original, and Authority of the Holy 
Scriptures, but by the internal motion and testi- 
mony of the same Holy Spirit. 

And if any opposers shall call this assertion an 
enthusiastical notion, and thereby think to lessen 
the force of the preceding arguments, we regard it 
not; the question having been truly stated and dis- 
cussed, and we being assured by the Holy Spirit 
of the truth in ourselves, having the testimony not 
only of the Holy Scriptures confirming the same, 
as is already manifested ; but also of several fa- 
mous Protestant writers attesting thereunto, as one 
entirely with us in this matter ; some whereof I 
shall produce, to show how clear we are of all 
fanatical novelty and singularity. 



56 A TREATISE CONCERNING 



SECTION IV. 



SEYEEAL PROTESTANT WRITERS AND CHURCHES ASSERTING, 
THAT IT IS ONLY BY THE TESTI^IONY OF THE HOLY SPIRIT 



SCRIPTURES WERE G-IVEN BY INSPIRATION OF GOD. 

ALTHOUGH there are, as I have before men- 
tioned and granted, and many other Argu- 
ments used, to prove the Divine Authority of the 
Holy Scriptures, as the testimony of the Church, 
and of the Scriptures themselves, &c., Avhich are 
but secondary or subservient, tending to produce 
an historical knowledge : yet the primary or prin- 
cipal Argument, is the testimony of the Holy Spirit 
in our hearts, whereby we do arrive at a certain 
and saving knowledge, a personal and experimental 
assurance thereof. 

Calyin, Professor of Divinity at Geneva. 

If we will provide well for our consciences, that 
they may not be always carried about with insta- 
bility, doubting, or wavering and hesitation at the 
very least scruples, this persuasion (viz., of the 
Divine Authority of the Holy Scriptures) must be 



THE HOLY SCRIPTURES. 57 

fetched higher than either from the reasons, or 
judgments, or conjectures of men; namely: from 
the secret testimony of the Spirit. Calvin. Institut. 
]. 1. c. 7. Sect. 4. 

Profane men, because they think Religion doth 
stand only in opinion, to the end they may not 
either fondly or lightly believe, do covet and desire 
to have it proved to them by reason, that Moses 
and the Prophets spake from God. And to such 
I answer, that the testimony of the Spirit far ex- 
ceeds all reason. For as God alone is a sufficient 
witness of Himself in His Word, so will it not find 
credit in the hearts of men, until it is sealed by the 
inward testimony of the Spirit It is therefoi'e 
necessary, that the same Spirit, which spake by 
the mouth of the Prophets, enter into our hearts to 
persuade us, that they faithfully declared what 
was commanded them of God. Ibid. 

Let it therefore remain as a fixed truth, that 
those whom the Holy Spirit hath inwardly taught, 
do steadily acquiesce in the Scripture, and that it 
is self-credible, and ought not to be subject to 
demonstration and reasons : but yet the certainty 
it getteth with us, it obtaineth by the Spirit's tes- 
timony. For though by its own excellence it pro- 
cures a respect to itself, yet then only it seriously 
affects us, when the Spirit seals it in our hearts. 
By whose virtue being inlightened, we now believe, 

the Scripture is from God, not upon our own, or 
3* 



58 A TREATISE CONCERNING 

other men's judgment ; but above the judgment of 
man, we most certainly determine (as though we 
beheld the Majesty of God himself there), tha.t it 
came from the very mouth of Grod to us, by the 
ministry of men. We seek not for arguments or 
probabilities, whereon to rest our judgment; but 
we submit our will and judgment to it, as to a 
thing of inestim.able value. Ibid. Sect. 5. 

Such then is our persuasion (in this matter), as 
requireth (human) reasons; but such is our knowl- 
edge, as is consistent with the best reason, in even 
that, wherein the mind resteth with more security 
and certainty, than in any (human) reasons ; such 
in a word is our sense or feeling, as cannot proceed 
but from Divine Revelation. Ibid. 

Unless we have this certainty, which is superior 
to, and of more validity than any judgment of man, 
it will be in vain to go about to establish the au- 
thority of Scripture, either with arguments, or the 
consent of the Church, or any other means. For 
except this foundation be laid, (viz. that the certain- 
ty of its Divine Authority depends entirely upon 
the Sj)irit's Testimony) it remains in perpetual 
suspence. Ibid. 1. 1. c. 8. Sect. 1. 

Zanchius, Professor of Divinity at Heidelberg. 
To those that say, the Scripture needs no other 
Testimony, but is sufficient of itself, to prove it 
was given by Inspiration of God, Zanchius, in his' 



a HE HOLY SCRIPTURES. 59 

Treatise of the Holy Scriptures, Tom. 8, of his 
Works, gives this Answer in the following Propo- 
sitions : 

Prop. I. — It is not in the power of any man, nor 
of the universal Church, but of God alone, to make 
a man certainly know, that this very Scripture, 
whereof we are speaking, was given by Inspiration 
of God, and others were not. 

Prop. IL — Nor can the Holy Scripture effect 
this of itself alone ; but the Holy Spirit is neces- 
sary for the so inlightening of the mind of man, in 
his reading or hearing of the Scripture, that he 
may see and perceive God, and not man, to be the 
speaker. 

Prop. III. — No reasons drawn either from the 
antiquity, or harmony of the Scriptures, or those 
miracles, wherewith the Holy Scripture was con- 
fij'raed, or the fulfilling of its prophecies, or any 
other topicks, can persuade a man, that these books 
were given by Inspiration of God, and others 
were not, without the inward demonstration of the 
Spirit. 

Prop. IV. — The Holy Spirit therefore, which 
can open the mind and inlighten the eyes of it, is 
not only necessary, to make a man know of a truth, 
that the Canonical Books were given l)y Inspii'a- 
tion of God ; but he alone is also a Teaclier, abh^ 
and sufficient to do this, without any testimony of 
the Church, and witliout any reas?ons of man. 



60 A TREATISE CONCERNING 

PiscATOR, Professor of Divinity at Herhorn. 

Though the Scripture deser\reth to be believed 
of all men, as being given by Divine Inspiration, 
and self-credible ; yet it must be confirmed by the 
Spirit's testimony in our hearts, that ^ve may be 
certain of its authority, and so give full credit 
thereunto. Piscator in Aphorismis, Loc. 2. 
Aphor. 6. 

Ursin, Professor of Divinity at Heidelberg. 

Having mentioned sundry arguments, to confirm 
the truth and certainty of the Scriptures, he asserts 
that it is by the Holy Spirit's testimony, or certain 
persuasion in the hearts of the Faithful, that they 
know them to be of God. 

This certain persuasion, or full assurance, doth 
not depend upon the testimony of men or any 
creature, but it is the proper effect of the Holy 
Spirit. 

This argument, as it is peculiar to the regenerate, 
so it alone not only convinces their hearts of the 
truth and authority of the Holy Scripture, but also 
persuades them, to assent unto, and to rest assur- 
edly in it. All other arguments are common also 
to the unregenerate, whom they convince and si- 
lence from contradicting, but they alone do not 
persuade, nor move them to assent, without the 
testimony of the Holy Spirit. Ursinus in Prolegom. 
in corpus Doctrinse, &c. p. 9. 



THE HOLY SCRIPTURES. 61 

Dr. Whitaker, begins Professor at Cambridge. 

Though there are many arguments to confirm 
the authority of the Scriptures, and confute those 
who oppugn it; yet this persuasion (viz., of their 
Divine Original) will never he saving, firm, or last- 
ing to us, until it be ratified by the testimony of 
the Holy Spirit. Whitakeri Defensio, &c. contra 
confutationem Duraei Jesuita^, p. 110. 

They, therefore, who are without the Spirit's 
testimony, may read the Holy Scriptures, and 
abound with arguments, for the defence of them, 
and the rejection of other writings; yet they can- 
not heartily embrace the Scriptures, as being truly 
Divine, before the Spirit hath brought their minds 
and wills unto a full persuasion thereof. Ibid. p. 
111. For, it is '' God himself,'' as Augustine saith, 
'Hhat inwardly strengthens and inlightens our 
mind." Aug. contra Epist. Manich. Ibid. p. 116. 

Maccovius, Professor of Divinity at FraneTcer. 

All arguments avail little towards believing, (the 
Divine Authority of Scripture) unless our minds 
are inlightened by the Holy Spirit ; which illumina- 
tion, we call the testimony of the Holy Spirit. 
Maccovii Loc. commun. c. 4. de Authoritate S. 
Scrip tur9G, p. 27. 

An inward, principal and infallilde testimony 
speaking in our hearts, above Scripture. 



62 A TREATISE CONCERNING 

BucANUs, Professor of Divinity at Lausan/na. 

How is it certain, that the writings of the Proph 
ets and Apostles were dictated of God? 

Ans. Partly by testimonies, and partly by argu- 
ments. The testimonies are either internal or ex- 
ternal. The internal testimony is but one, namely ; 
of the Holy Spirit, inwardly speaking to our heart, 
and dictating that those writings were given by 
Divine Inspiration, and sealing them therein. 

And this testimony is peculiarly appointed for 
the strengthening of us, and alone satisfies us. Bu- 
cani. Institut. Theolog. Loc. 4. Qusest. 12. 

Amesius, Professor of Divinity at Franeher. 

The true Christian Faith, which hath its seat in 
the understanding, rests always upon a Divine tes- 
timony. Amesii Medulla Theolog. 1. 1. c. 3. de Fide, 
n. 5. 

Faith, as it denotes the object of credibility, is 
ultimately resolved into the authority of God, or 
Divine Eevelation : and as it signifies the act of 
believing, it is ultimately resolved into the internal 
operation and persuasion of the Holy Spirit. For 
'' No man can say that Jesus is the Lord, but by 
the Holy Ghost," 1 Cor. xii. 3. Ibid, n, 12. 

From whence it follows, that no man can know 
assuredly that the Scriptures, which testify of 
Christ, are of God, but by the Spirit of God in- 



THE HOLY SCRIPTURES. 63 

wardly inlightening, convincing and persuading 
our minds. 

Trelcatius, Professor of Divinity at Ley den. 

We know that the Scripture is of God, not by 
tradition; but 

1. By the internal testimony of the Spirit of 
Christ 

2. By the testimony of the Apostles, as publick 
notaries in the Church. 

3. By the testimony of the Scripture, as a Divine 
instrument. 

4. And lastly, By the testimony of the Church 
of God, openly and publickly propounding the tes- 
timony of the Apostles and of the Scripture. Trel- 
cat. Instructiones, 1. 1. p. 14. 

God hath testified the high Authority of the 
Scripture, not only publickly, and that both in 
an ordinary and extraordinary manner, l)ut he also 
privately sealeth it, by his Eternal Spirit in the 
consciences of the Godly. 

Ravanellus. 

We are certain of the Divine Authority of the 
Scri[)ture, by the testimony which the Holy S[)irit 
gives inwardly in our hearts. 

The testimony of the Holy Spirit is far more 
effectual and excellent, tliun all other t(\stinion'u\s, 
and particularly, the testimony of the Climvli ; for 



64 A TREATISE COXCERXIXa 

neither the testimony of the Church, nor the testi 
rnony, which either the Scripture gives to itself, or 
is taken from its nature, or from the inherent mat 
ter, avails any thing* to j)ersuade us to believe its 
Divine authority, vrithout the internal testimony of 
the Holy Sj^irit. Eavanelli Bibliotheca Sacra, in 
Verbo (Scriptura) Xum. 2. Dist. 1. 

Beza, Professor of Divinity at Geneva, 

First, the Holy Spirit disposeth our understand- 
ing to perceive the Doctrine of the Gospel, which 
otherwise to the world seemeth mere foolishness. 

l^ext, it persuadeth our minds, that the Doctrine 
of free Salvation in Jesus Christ, is not only true, 
(for the Devils understand it to be most true, and 
yet are not saved) ; but also, that it doth appertain 
to us. Bezae Brevis Fidei Confessio, n. 19. 

Therefore the Divine Authority of the Holy 
Scriptures, is evidenced to us by the Holy Spirit. 

"WoLLEBius, Professor of Divinity at Basil. 

Quest. By what testimony may we know the 
Divine Authority of the Holy Scriptures ? 

Ans. The testimony is two-fold, j)rincipal and 
ministerial. The principal testimony is that of the 
Holy Spirit, speaking outwardly in the Scripture 
itself; and inwardly in the heart and mind of a be- 
liever inlightened by the Spirit, and persuading him, 
of the Divine Authority of the Holy Scriptures. 



THE HOLY SCRIPTURES. 65 

The ministerial or subservient testimony is that 
of the Church. Wollebii Compend. Theolog. Prse- 
cog. Can. 8j 9. 

Dr. Tplly, of Oxford. 

The Doctor having mentioned the causes, where- 
by the Divine Authority of the Scriptures may be 
known, as, the principal efficient, and the ministe- 
rial, intermediate, or moving causes, affirms, that 
the principal efficient cannot be any other, than 
the Spirit of Truth, which worketh all things of 
that kind in all, as he will. Enchiridion Didacti- 
cum, cap. 1. De Sacra Scriptura. 

William Tyjn^dale, Martyr^ and^ as Fox stileth 
him^ an Apostle of England^ Acts and Mon. 
Vol. II. p. 306. mU. y. 1684. 

^ When thou art asked why thou believest that 
thou shall be saved by Christ, and of such like 
principles of our Faith; answer, thou wottest^ 
and feelest that it is true. And when he ask- 
eth, how thou knowest that it is true ; ans\ver, 
because it is written in thine heart : And if lie 
asketh, who wrote it ; answer, the Spirit of God. 
And if he asketh, how thou camest first by it; 
tell him, whetlier by reading in books, or hearing 

^ WiUiam Tynclale was burnt at Filford in Flanders in the Rciiru 
of Henry 8. Anno. 1530. See Fox's Acts and Monuments, Vol. II. 
p. 305. ^ Knowest.— W. 



6C) A TREATISE CONCERNING 

it preached as by any outward instrument, but 
that inwardly, thou wast taught by the Spirit of 
God : and if he asketh, whether thou believest it 
not, because it is written in books, or because the 
priests so preach; answer, no, not now; but only 
because it is written in thine heart, and because the 
Spirit of Grod so preacheth, and so testifieth unto 
thy Soul; and say, though at the beginning, thou 
wast moved by reading or preaching, as the Sama- 
ritans were by the words of the woman ; yet now 
thou believest it not thei*efore any longer, but only 
because thou hast heard it of the Spirit of God, 
and read it written in thine heart. Answer to Sir 
Thomas More's Dialogue. 

John Bradford, Martyr. 

After we come to the hearing and reading of the 
Scriptures showed unto us, and discerned by the 
Church, we do believe them, and know them as 
Christ's sheep, not because the Church saith they 
are the Scriptures, but because they be so, being 
thereof assured by the same Spirit which wrote and 
spake them. Fox's Acts and Monuments. Vol. III. 
p. 246. Edit. 9. 

Richard Hooker. 

Scripture teacheth all supernaturally revealed 
Truth, — The main Principle, whereupon our Belief 
of all things therein contained dependeth, is, that 



THE HOLY SCRIPTURES. 67 

the Scriptures are the Oracles of God himself. 
This in itself we cannot say is evident. For then 
all men that hear it, would acknowledge it in 
heart, as they do when they hear that every whole 
is more than any part of that whole, because this 
in itself is evident. The other we know, that all 
do not acknowledge, when they hear it. There 
must be therefore some former knowledge presup- 
posed, which doth herein assure the hearts of all 
believers. Scripture teacheth us that Saving Truth, 
whicli God hath discovered unto the world by Rev- 
elation ; and it presumeth us taught otherwise, that 
itself is Divine and Sacred. The Question then 
being, by what means we are taught this ; some 
answer, says he, That to learn it we have no other 
way than only Tradition. And having spoken 
something of this, and the Use of Reason to con- 
vince Infidels or Atheists; he adds, Neither can 
I think that, when grave and learned men do some- 
time hold, that of this ^ Principle there is no proof 
but by the testimony of the Spirit, which assureth 
our hearts therein ; it is their meaning to exclude 
utterly all force which any kind of reason may 
have in that behalf; butT rather in this do inter- 
pret such their speeches, as if they had now ex- 
piessly set down, that other motives and induce- 
ments, be they never so strong and consonant unto 

^ That the Scriptures arc the Oracles of God. 



68 A TREATISE CONCERNING 

Reason, are notwitlistanding, ineffectual of them- 
selves, to work Faith concerning this Principle, if 
the special Grace of the Holy Ghost, concur not to 
the enlightening of our minds. Ecclesiast. Polity, 
Book 3. Sect. 8. p. 77, 78, Edit. 1666. 

Dr. Willet. 

Neither do we only believe the Scripture, because 
of the Church's Testimony, nor chiefly ; but because 
the Spirit of God doth teach us, and the Scriptures 
themselves do testify for themselves. Synopsis Pa- 
pismi, &c. p. 36. 

Not the judgment of the Church, but the wit- 
ness of the Spirit, doth certify and assure us, of the 
Truth and Authority of Scripture. Ibid. p. 37. 

Dr. Richard Field, Dea7i of Gloucester. 

The supreme judgment, wherein the conscience 
of men doth rest, in the things of God, is proper 
to God ; who only of his Spirit teacheth the Con- 
science, and giveth unto it. Assurance of Truth. Of 
the Church ; Book, 4. c. 13. p. 221. 

The judgment of God the Father, as supreme, 
the judgment of the Son, as the Eternal Word of 
God; of the Spirit, as the Fountain of all Illumina- 
tion ; making us discern what is true, is that, in 
which we finally rest. Ibid. p. 222. 

Without this, we cannot know the Scripture to 
be of God. Ibid. c. 14. p. 225. 



the holy scrrptures. 69 

Arthur Hildersham. 
None of these arguments^ (viz. Consent of the 
holy Writers, Fulfilling of Prophecies, &c.) can 
undoubtedly persuade the heart '^ certitudine Fidei" 
(of the Divine Authority of the Scriptures), till we 
be taught of God ; till the Holy Spirit of God have 
inwardly certified, and assured us of it. Lectures 
on Psal. li. 7. p. 773. 

Archbishop Usher. 

It is required, that we have the Spirit of God, as 
well to open our eyes to see the light, as to seal up 
fully into our hearts, that Truth Avhich we see with 
our eyes ; for the same Holy Spirit that inspired 
the Scripture (1 Cor. ii. 10, and xiv., 37. Eph, i. 
13) inclineth the hearts of God's Children to be- 
lieve what is revealed in them ; and inwardlj^ assur- 
eth them above all reasons and arguments, that 
these are the Scriptures of God. Sum and Sub- 
stance of the Christian Religion, p. 11, 12. Edit. 6. 

This Testimony of God's Spirit in the hearts of 
his Faithful, is greater than any human persuasions 
grounded upon Reason, or witnesses of men. Ibid, 
p. 12. 

Edward Leigh. 
He having offered several arguments, in proof 
of the Divine Authority of the Holy Scriptures, 
and finding them not strong enougli to establish 



70 A TREATISE CONCERNING 

the mind in a firm persuasion thereabont, comes at 
last to the Testimony of the Holy Spirit, in the 
hearts of the Faithful, as that alone which can and 
doth give the soul, plenary satisfaction. None 
of all these arguments, saith he, can undoubtedly 
persuade the heart " certitudine Fidei," that the 
Holy Scripture, or any doctrine contained in it is 
the Word of God, till we be taught it of God ; till 
the Holy Spirit of God, hath inwardly certified, 
and assured us of it. This is called the Sealing of 
the Spirit of God, Eph. i. 13. By this the Scripture 
is impi'inted in our hearts, as the sign of the Seal 
in the Wax. Other arguments may convince, but 
this is absolutely necessary ; this is all sufiicient to 
23ersuade certainly, Matth. xi. 25. Body of Di- 
vinity, 1. 1. c. 2. p. 16. Edit. 1654. 

The Holy Ghost, inw^ardly witnesseth in the 
hearts of the Faithful, that the Scriptures are the 
Word of God. Ibid, in Margin. 

Bishop Stillingfleet. 
The ultimate resolution of our Faith, as to its 
formal Object, must be alone into the Veracity of 
God, revealing things unto us ; for the "principium 
certitudinis," or Foundation of all certain Assent; 
can be fetcht no higher, neither will it stand any 
lower, than the infallible Verity of God himself; 
and the " principium patefactionis," or the Ground 
of Discovery of spiritual Truth to our minds, must 



THE HOLY SCRIPTURES. 71 

be resolved into Divine testimony, or Revelation. 
Origines Sacrse, Book 2. c. 8. Concerning the 
Truth of the Doctrine of Christ, Sect. 8. 

The Spirit of God in its working upon the mind, 
doth not carry it on by a brutish impulse ; but 
draws it by a spiritual discovery, of such strong 
and persuasive grounds, to assent to what is re- 
vealed, that the mind doth readily give a firm as- 
sent to that, which it sees such convincing reason 
to believe. Now the strongest reason to believe, 
is the manifestation of a Divine Testimonv ; which 
the Spirit of God, so clearly discovers to a true 
Believer, that he not only firmly assents, to the 
general foundation of Faith, the Veracity of God ; 
but to the particular object propounded, as a mat- 
ter of Divine Revelation. Ibid. 

The whole work of the Spirit of God, in its 
peculiar energy, and way of operation upon the 
soul, is left entire to itself. But then when the 
Spirit works, as to the planting of a truly Divine 
Faith, I do not think it only persuades the soul of 
the truth of a Divine Testimony, but withal repre- 
sents the truths revealed by that testimony, with 
all that excellency and suitableness that there is in 
them ; that by the most agreeable, yet effectual 
Influence of the Spirit upon the soul, it cheerfully 
embraceth that Truth, which is revealed, and cor- 
dially yields up itself in Obedience to it. Ibid. 
Sect.'^ll. 



72 A TREATISE CONCERKLNG 

Tlie natural man, cannot savingly apprehend the 
things of God. Ibid. 

Inwardly God hath promised to be a witness 
within them, that by its working and strengthening 
Grace in the hearts of Believers, it may confirm to 
them the Truth of the records of Scripture ; when 
they find the counter-part of them written in their 
hearts, by the finger of the Spirit of God. Ibid. c. 
10. Sect. 5. 

Richard Baxter. 

The Testimony of the internal sanctifying Spirit 
is infallible ; and so much as this Spirit testifieth to 
me, is true. And I am sure that this Spirit attest- 
eth the truth of the Gospel in me ; for the sub- 
stance of the Gospel is imprinted on my heart ; 
and by the impression I know the Seal. More 
Reasons for the Christian Religion, p. 41. 

The gracious Redeemer hath his standing Wit- 
ness in the sanctified ; even his Holy Spirit. Ibid, 
p. 33. 

True Christians know this ; they feel it ; they 
profess it ; they have this Spirit in them, illumina- 
ting; their minds. This is Christ's advocate and 

witness still dwellino; in all his members. This 

is Christ's witness in us, that he is Christ indeed, 

and pure. If you know no such thing in your 

self as this, you have rejected the Holy Ghost, or 
quenched his Spirit. Ibid. p. 31. 



THE HOLY SCRIPTURES. 73 

Dr. OwEi^. 

The Doctor speaking of the testimony of God's 
Spirit, saith, This alone persuadeth and inwardly 
convinceth the heart, of the divine Verity of the 
Holy Scripture. Principles of the Doctrine of 
Christ, p. 8. 

It is the work of the Holy Spirit to enable us to 
believe the Scripture to be the Word of God, ^ and 
infallibly to evidence it unto our minds, so as that 
we may spiritually and savingly acquiesce therein. 
'' The Reason of Faith : " or, '' An Answer unto 
that Enquiry, wherefore we believe the Scripture 
to be the Word of God." ^ p. 14. 

We must grant that a Spirit of Wisdom and 
Revelation to open the eyes of our understanding, 
is needful to enable us to believe the Scripture to 
be the Word of God ^ in a due manner ; or forego 
the Gospel. Ibid. p. 91. 

Divines at the first Reformation, did generally 
resolve our Faith of the Divine Authority of the 
Scripture, into testimony of the Holy Spirit. Ibid, 
p. 107. 

We cannot believe the Scripture to be the Word 
of God^ nor any Divine Truth therein contained, 



^ See Notes page 7G, relative to the use of the terms *' Word ; " 
** The Word ; " " Word of God ; " " God's Word ; '' &c., in diiferent 
places in this work, by some of the writers quoted oy the author; in 
application to the Scriptures. — W. 

4 



74 A TREATISE CONCERNING 

without the effectual Illumination of our minds by 
the Holy Ghost. Ibid. p. 180. 

Not that I would deny unto men, or take them 
off from the use of their Reason in this matter ; 
for, what is their Reason given unto them for, un- 
less it be to use in those things which are of the 
greatest importance unto them ? Only I must 
crave leave to say, that it is not sufficient of itself ; 
to enable us to the performance of this duty, with- 
out the immediate aid and assistance of the Holy 
Spirit of God. Ibid. p. 93. 

And yet, They do but vainly deceive them- 
selves, who suppose, or rather dream, that they 
make any determination of what is true or false 
in Relig^ion. without the use and exercise of their 
Reason ; it is to say, they do it as beasts, and not 
as men ; than which nothing can be spoken more 
to the dishonor of Relio^ion, nor more effectual to 
deter men from the entertainment of it. For our 
parts, we rejoyce in this, that we dare avow the 
Religion which we profess to be highly Rational ; 
and that the most mysterious Articles of it are 
propounded unto our Belief, on grounds of the 
most unquestionable Reason, and such as cannot 
be rejected, without a Contradiction to the most 
sovereign Dictates of that intellectual Nature, 
wherewith of God we are endued. Vindication 
of the Animadversions on Fiat Lux, c. 14. p. 364, 
365. 



the holy scripturesj 75 

Isaac Chaukcy. 

By his (viz. God's) Spirit, the heart is fully 
persuaded and enabled to close with the truths 
contained in the Scriptures. Doctrine according 
to Godliness, p. 8. 

To these Testimonies of private Writers among 
Protestants, I shall here add, the Confessions, of 
several of their Churches. 

TTie French Confession. 
We know these books to be Canonical ; that is, 
we esteem them as a rule and guide of our Faith, 
and that not only by the common consent of the 
Church, but also much more by the testimony, and 
inward persuasion of the Holy Spirit. Gallicarum 
Ecclesiarum Confessio, Art. 4. in Corp. Conf. 

The Dutch Confession. 
We receive all these books only, as Sacred and 
Canonical, that our Faith may be tried by them, 
as by a rule ; and lean and be established upon 
them as a foundation. And we believe without all 
doubting, all those things which are contained in 
them, and that not so much, because the Church 
receives and approves them as such, as chiefly be- 
cause the Holy Spirit doth testify in our hearts, 
tliat they came from God, and cai*ry his approba- 



76 A TREATISE CONCERNING 

tion in themselves. Ecclesiarum Belgicarum Con- 
fessio in Actis Synodi Nationalis Dordrechtanae, 
Art. 5. in Corp. Confess. 

The Confession of Faitli^ first agreed upon hy the 
Assembly of Divines at Westminster^ and since 
approved hy the general Assembly of the Kirlc 
of Scotland. 

We may be moved and induced by tlie testi- 
mony of the Clinrcli, to an liigli and reverend es- 
teem of the Holy Scripture. And the heavenliness 
of the matter, the efficacy of the doctrine, the maj- 
esty of the style, the consent of all the parts, the 
scope of the whole, (which is to give all glory to 
God) the full discovery it makes of the only Way 
of Man's Salvation, the many other incomparable 
excellencies, and the entire perfection thereof, are 
arguments, whereby it doth abundantly evidence 
itself, to be ^the Word of God: ^yet notwith- 
standing, our full persuasion and assurance, of the 
infallible Truth and Divine Authority thereof, is 

^ This is true of the Divine Doctrine and Truth, declared of in the 
Scripture. 

'^ " In the beginning was the Word, and the Word was with God, 
and the Word was God."— John I. 1. This " Word," of Whom the 
Evangelist speaks, is emphatically *'The Word." "" The Same was 
in the beginning with God. All things were made by Him ; and 
"Without Him, was not any thing made, that was made." John I. 2, 3. 

To avoid a confusion of terms, and keep to what seems a 
more correct use of language, it is highly proper, to style the Holy 
Scriptures — as they really are — the " Words of God." — W. 



THE HOLY SCRIPTURES. 77 

from the inward work of the Holy Spirit, bearing 
witness by and with the word, in our hearts. Con- 
fession, &c. chap. I. Of the Holy Scriptures, Sect. 
5. Printed in the Year 1651. The Independents 
own the same. 

Confession of Faii\ put forth by the Elders and 
Brethren of many Congregations of Christians^ 
(^baptized upon Profession of their FaitK) in 
London^ and the Country^' printed^ 1677. 
I shall not need to transcribe their words ; which 
are in Chap. 1. Sect. 5, they being the same ver- 
batim; with the Westminster Confession, before 
quoted. The reason why they express their senti- 
ments in the words and method of the Assembly, 
and those of the Congregational way, that is; the 
Presbyterians and Independents, is set down in 
their preface to the reader ; viz. to manifest their 
consent with both, as also with many other Con- 
fessions of Protestants, in divers nations and cities ; 
.and also to convince all, that they had no itch to 
clogg religion with new words. 

From all which testimonies of private authors 
among Protestants, and the Confessions, of several 
churches, as the French, Dutch, Scotch, abroad, 
and the Presbytei'ian, Independent and Baptist 
churches at home ; it appears that the Holy Spirit's 
witnessing in the hearts of the Faithful is the 
principal testimony of the Divine Authority of the 



78 A TREATISE CONCERNING 

Holy Scriptures. For this not only powerfully 
convinceth the mind, and is more excellent than 
the testimony of the Church, and all arguments 
drawn either from Scripture itself, or human Rea- 
son; but also effectually persuades the faithful to 
give a full assent unto them, and stedfastly with- 
out all doubting, to acquiesce therein, as given by 
Inspiration of God. 

It also further appears, by this harmony, consent 
and ao:reement of these Protestant writers and 
churches, with the Quakers, in this fundamental 
Principle of the Christian Religion, Faith and Doc- 
trine, the internal Testimony of the Holy Spirit ; 
that the Quakers, though reproached and reviled 
by their adversaiies, are as clear of singularity and 
novelty, in this regard, as those Protestant writers 
and churches. And if they were sound and ortho- 
dox, in holding this fundamental principle of Truth, 
(as who dares assert the contrary ?) Why should 
the Quakers, who hold the same that they them- 
selves do ; nay, how can they, with any consistency 
to those testimonies and confessions, be censured 
for erroneous and heterodox ? 



THE HOLY SCRIPTURES, 79 



SECTION V. 

OF THE INTERPRETATION OF THE HOLY SCRIPTURES, EVIN- 
CING THAT THE HOLY SPIRIT IS THE CHIEF, AND ONLY 
CERTAIN INTERPRETER THEREOF. 

THE sense, or meaning of Scripture is either 
literal, or spiritual. To tlie understanding of 
tlie literal sense, tliese things are ordinarily re- 
quired, viz. A comparing of Scripture with Scrip- 
ture ; a considering of the use and acceptation of 
words and phrases ; of the circumstances of time 
and place ; a weighing of the principal scope, design 
and coherence of the text; a regard to the agree- 
ment or disagreement, with the primary heads or 
Articles of Religion, generally owned by all sorts 
of Christian professoi's, as necessary to be believed 
in order to eternal Life and Salvation ; all which 
presuppose a perceptive faculty, the use of Reason, 
and a degree or measure of other Imman attain- 
ments, as a competent skill in arts and languages, 
&C. By these and the like means, the literal sense 
of Scripture is attained to. But these helps, tliough 
profital)le, yea necessary, ordinarily speaking, to 
the literal understanding of Scripture, yet they are 
but secondary, ministerial or subservient; and tlie 



80 A TREATISE CONCERNma 

knowledge accruing thereby, is only notional or 
speculative ; a head or brain knowledge, which 
wicked and ungodly men may arrive at, no less 
than those who fear the Lord and work righteous- 
ness ; yea, it is sometimes seen, that the wicked do 
far excel the godly in this kind of knowledge. 

But to the understanding of the spiritual sense 
or meaning of Scripture, so as to come to witness 
Salvation to the immortal Soul thereby, the Illumi- 
nation of the Holy Spirit is absolutely necessary. 
This is a heart, not a mere head-knowledge ; of the 
Spirit, not of the Letter only; by inward feeling 
and experience, not by outward notion or observa- 
tion. 

The external helps before mentioned, we neither 
undervalue nor neglect, as we have ability and op- 
portunity for the using of them : but as natural 
causes cannot produce supernatural effects ; so can 
no man know the things of God, but by the Spirit 
of God. 

We also distinguish between the bare under- 
standing of the literal sense, of such or such a 
proposition, or sentence of Scripture, wherein such 
a truth is declared of, and the saving or spiritual 
perception of it, so as to believe it with a Divine 
Faith. Those former outward helps, are sufficient 
to the bare understanding, of the sense of a propo- 
sition or sentence, to be literally understood : but 
the saving, or spiritual perception thereof, accom- 



THE HOLY SCRIPTURES. 81 

panied witli a divine assent thereunto, is the work 
of the Holy Spirit alone, in its inward influence 
and operation, in, and upon, the hearts of the Faith- 
ful. For nothing but the Spirit of God can reveal, 
or open to us, the mind of God. It is the Inspira- 
tion of the Almighty, that gives us, this Under- 
standing. All knowledge of Scripture proceeding 
from natural reason, and mere human study and 
endeavors, is but a natural and human understand- 
ing of things in Scripture, but the knowledge 
which the Holy Spirit giveth, is divine and super- 
natural. In a word, all mere human inteipreta- 
tions or expositions of Scripture, are at best but 
only secondary, ministerial or subservient ; but the 
interpretation or exposition of the Holy Spirit is 
chief or principal. They are doubtful and uncer- 
tain, but this only, is certain and infallible. This 
might be abundantly proved by testimonies of 
Scripture ; but having before manifested the truth 
thereof in the former part of this Treatise ; I pro- 
ceed to allege testimonies, out of those called the 
Fathers; of some moderate men of the Roman 
Communion ; and of several Protestant writers and 
Churches, confirming this Position ; viz. That tlie 
Holy Spirit is the chief and only certain and in- 
fallible Interpreter of Scripture ; which will be a 
farther confutation of that pretended singularity, 
and enthusiastical novelty, wherewith some have 

rashly charged us, in the Exposition thereof. 
4* 



82 A TREATISE CONCERNING 

Clemens Romanus, A. C. 91. 

Clemens Romanus writing to tlie Churcli of 
God at Corinth, tells them : 

A plentiful effusion of the Holy Ghost was upon 
them alL Epist. 1. ad Corinthios, c. 2. 

Again, Is not one Spirit of grace poured out 
upon us? c. 46. 

The Spirit of grace was and is the teacher of man- 
kind, and without his teaching, help and assistance, 
no man can do any thing that is acceptable to God. 

Ignatius, 100. 

This holy Martyr gives a clear Testimony to 
immediate Revelation; for having purposed to 
write a second Epistle to the Ephesians concerning 
Jesus Christ, both in his Faith, Love, Suffering 
and Resurrection, he adds this necessary Proviso. 

If the Lord shall reveal or make it known to 
me. Epist. ad Ephesios. 

He would not write of Jesus Christ, though he 
had the Scripture by him, from his own mere read- 
ing, observation or memory, but waited for imme- 
diate Revelation to open his understanding in the 
Scriptures. 

Let us do all things as those who have God 
dwelling in us, that we may be his temples, and 
he may be our God in us. Ibid. 

Let Christ speak in us, as he did in Paul, let 
the Holy Spirit teach us to speak the things of 



THE HOLY SCRIPTURES. 83 

Christ, we keeping near unto him. Ej)ist. largior 
ad Epiiesios. 

He was for tlie experimental Knowledge of God 
dwelling in us, of Christ speaking in us, and the 
Holy Spirit teaching us to speak the things of 
Christ. All other Knowledge, though of the 
Scriptures themselves, without immediate Revela- 
tion, being of little value in God's account. 

JusTiN^ Martyr, 140. 

Above all things pray to God, that the gates of 
light may be opened to thee : for the Scriptures 
are not perceived or understood, by any, but him 
unto whom God and his Christ do give an under- 
standing. Dial, cum Tryphone Judaeo, p. 225. 
Edit. Colonise, 1686. 

No man knoweth the Father, but the Son; 
neither knoweth any man the Son but the Father, 
and they to whom the Son will reveal him. There- 
fore he hath revealed unto us all those things, 
which out of the Scriptures by his grace we have 
an understanding of. Ibid. p. 326. 

It is necessary for them, who interpret or ex- 
pound Divine mysteries, that they be moved there- 
unto and assisted therein from above. In Exposit. 
Fidei. p. 382. 

Clemens Alexandrinus, 192. 
He is the Interpreter of the Law, by whom the 



84 A TREATISE CONCERNING 

law was given. The first or principal interpreter 
of the Holy Scriptures is the only begotten Son, 
who declareth the counsel of the Father. Strom. 
1. I. p. 351. Edit. Colonise, 1688. 

For no man knoweth God, but the Son, and he 
to whom the Son will reveal him. Psedagogus, 1. 
I. p. 89. 

Wherefore those things which are hidden from 
the wise and prudent of this world, are revealed 
unto babes. Ibid. p. 96. 

Tertullian, 192. 

The Holy Spirit is the teacher of Truth, the 
steward of Grod, the vicar of Christ. De Prse- 
script. Hseretic. Sect. 28. 

What is the ofiice of the Comforter, but to direct 
discipline, reveal the Scriptures, reform the under- 
standing, and improve in that which is good. De 
Virg. Veland. Sect. 1. 

Arise therefore, O Truth ! arise ; and do thou 
thyself interpret thy own Scriptures. Ibid. Sect. 3. 

Whoever found out the Truth without Christ ? 
who ever knew God without Christ ? or Christ 
without the assistance of the Holy Spirit ? De 
Anim4. Sect. 1. 

Origen. 

Let us pray to the Lord, that in the Spirit, con- 
sidering the things that are written by the Spirit, 



THE HOLY SCRIPTURES. 85 

and comparing spiritual things with spiritual, we 
may in honour of God and the Holy Spirit, the In- 
spirer; explain the things that are written. In 
Num. Horn. 16. in coelest. Acad. F. Rous, p. 126. 

Lactantius, 303. 
Truth, which is the secret of the Most High God, 
Who hath made all things, cannot be comprehended 
by our wit and sense : for there would be no dis- 
tance between God and man, if man's cogitation 
could understand the Counsels and Appointments, 
of God's Eternal Majesty. Which being impossible, 
that man of himself should ever attain the knowl- 
edge of Divine Reason ; God suffered not man, be- 
ing desirous of the Light of Wisdom, to stray up 
and down any longer, and without any effect of his 
labour, to wander in inextricable darkness; but 
opened his eyes at length, and bestowed upon him 
the knowledge of the Truth by way of donative, 
that He might both convince him of the insufficiency 
of human wisdom, and also show unto him, being 
in error, the Way that leadeth to Immortality. 
Divin. Institutionum. 1. 1. c. 1. De Fals4 Reli- 
gione. 

EUSEBIUS C^SARTENSIS, 315. 

They had the Holy Spirit for their Counsellor 
to instruct them. Euseb. EccL Hist. 1. 5. c. 3. Engl. 
Transl. p. 75. 



86 a treatise concerning 

Greg. Nazianzen, 370 
They only can see the usefulness of the Holy 
Scripture, the eyes of whose minds are well cleared 
by the Spirit. De rebus suis Carm. Ibid. p. 4. 

Ambrose, 374. 
Let God himself teach me the mystery of heaven, 
and not man who knoweth not himself. Ep. 31. 1. 
5. Tom. 3. in Art. primo, p. 7. ad iinem Corp. Con- 
fess. 

HiERONYMua, 378. 
Reveal, or ^' Open thou mine eyes, O Lord," saith 
David, '^ and I shall behold wondrous things out of 
thy law;" for the law is spiritual, and there is 
need of revelation, that we may understand it, and 
with open face behold the glory of God. The book 
in the Revelation is sealed with seven seals. If 
thou givest it to the learned to read, he will answer 
thee, I cannot, for it is sealed. (How many at this 
day think themselves learned, and yet hold the 
book sealed, neither can they open it, except He un- 
lock it. Who hath the key of David, Who openeth 
and no man shutteth ; shutteth and no man open- 
eth.)^ Ep. ad Paulinum, Tom. 3. 

Augustine, 396. 
I would hear and understand, O Lord, how thou 

^ This is a Translation of the Latin, on the Title-page. 



THE HOLY SCRIPTURES. 87 

hast made the heaven and the earth. Moses wrote 
this, he wrote it and is gone, he is passed from 
hence unto thee. For he is not now present with 
me, for if he wei'e, I wonld lay hold on him, and 
ask him, and beseech him for thy sake, to open 
those things unto me ; and I would cause my bod- 
ily ears to attend unto the Words of his mouth. 
But if he should speak in the Hebrew tongue, he 
would in vain strike upon my outward sense, and 
not at all touch or affect my mind. If he should 
speak in Latin, I might then know what he said. 
But whence should I know, whether he spake the 
truth ? But if I should know this, should I know 
it from him ? The Truth, Avhich is neither Hebrew, 
Greek, nor Latin, nor any barbarous language, 
would say unto me inwardly, in the habitation of 
my thoughts, without the instruments of mouth or 
tongue, without the noise of syllables. He (viz. 
Moses) speaketh the truth; and I with confidence 
should say unto that servant of thine, thou speak- 
est the truth. Seeing then I cannot enquire of 
him, I beseech thee, O my God, pardon my sins, 
and thou who gavest to him thy servant to speak 
these things, grant also unto me to understand them. 
Confess. 1. 11. c. 3. 

O Lord my God, I will speak what tliy Sci'ij)- 
ture following reminds me of; and I will s])eak it, 
and not l)e afraid. For I will speak tluit tnitli, 
which from those words, thou inspiring of me 



88 A TREATISE CONCERNING 

wouldest have me to speak. For I do not believe 
that 1 speak Truth from any but thee inspiring of 
me, for thou art the Truth, and every man a liar. 
Confess. 1. 13. c. 25. 

It is God that gives you to understand the Scrip- 
ture. Hom. 3. De verbis Dom. secund, Joan. 

Chrysostom, 398. 
Man's human and worldly wisdom or science is 
not needful to the understanding of the Scripture ; 
but the Revelation of the Holy Ghost, who inspi- 
reth the true meaning unto them, that with humil- 
ity and diligence do search therefor. The second 
Part of the Exhortation to the Reading of the 
Holy Scripture, p. 8, in the Book of Homilies, re- 
printed for the use of private families, 1687. 

Theophylact, 1077. 
The Holy Scriptures being opened by the Holy 
Spirit do show Christ unto us ; and therefore the 
Holy Spirit is the opener of the Scriptures. In 
Joan. 10. 

Certain Testimonies of some Writers of the Roman 
Catholic Communion^ witnessing to the same. 

Thomas Aquinas, 1255. 
The proper knowledge of this Divine Science, is 
that which is by Divine Revelation, and not that 



THE HOLY SCRIPTURES. 89 

which is by natural reason. Sum. Theolog. Prima 
Pars, Quest. 1. Art, 6. 

Thomas A. Kempis, 1450. 

^^ Speak, Lord, for thy servant heareth." I am 
thy servant, give me understanding, that I may 
know thy testimonies. Incline my heart to the 
words of thy mouth, let thy speech distil as the 
dew. The children of Israel in time past said unto 
Moses; ''Speak thou unto us, and we will hear 
thee : let not the Lord speak unto us, lest we die." 
Not so. Lord, not so, I beseech thee ; but rather 
with the Prophet Samuel, I humbly and earnestly 
intreat, "' Speak, Lord, for thy servant heareth : " 
let not Moses, nor any of the Prophets speak to 
me, but speak thou rather, O Lord God, the inspi- 
rer and inlightner of all the Prophets : for thou 
alone without them canst perfectly instruct me : 
but they without thee will profit nothing. 

They indeed may sound the words, but they do 
not give the Spirit. They speak very excellently, 
as men, but when thou art silent, they do not in- 
flame the heart. They teach the letters, but thou 
openest the sense. They utter mysteries, but thou 
unlockest the meaning of sealed things. They de- 
clare thy commandments, but thou helpest to fulfil 
them. They show the way, but thou givest strength 
to M'alk in it. They work without only, but tlioii 
instructest and inlightenest the heart. They water 



90 A TREATISE CONCERNING 

externally, but thou givest fruitfulness. They 
make a noise with words, but thou givest under- 
standing to the hearing. 

Let not therefore Moses speak to me, but do thou, 
my Lord God, the Eternal Truth ; lest perad ven- 
ture I die, and become unfruitful, if I am warned 
only from without, and am not inflamed within. 
De Imitatione Christi, 1. 3. c. 2. 

I (that is, Christ) am he that teacheth man knowl- 
edge, and give unto babes a clearer understanding 
than can be taught by man. He to whom I speak, 
shall become quickly wise, and make much pro- 
ficiency in the Spirit. 

I am he who in an instant do raise up the hum- 
ble mind, to understand more of the Eternal Truth, 
than can be gotten by ten years study in the 
Schools or Universities. I teach without the noise 
of words, without the confusion of opinions, with- 
out the ambition of honour, without the bickering 
of arguments. — To some I reveal mysteries in great 
light. The voice of books is indeed one, but it 
doth not teach all men alike : because I am the 
inward teacher of truth, the searcher of the heart, 
the discerner of the thoughts, the promoter of that 
which is good, distributing to every one, as I judge 
meet. Ibid. c. 43. 

Richard us de Sancto Victors, 1150. 
The mysteries that are contained in the Holy 



THE HOLY SCRIPTURES 91 

Scripture, are opened by the grace of God. In 
Apoc. 1. 7. c. 10. 

John Gersok, 1404. 

No man doth ever (rightly) understand the 
words of the Apostles and Prophets, let him sound 
them outwardly never so much, if he hath not im- 
bibed the affection or Spirit of the penmen. For 
no otherwise will he have a right conception of 
those words in his mind. De Theol. Mystica. 

HiERoiN". Savojn-arola, 1480. 

He that thinks he can understand the Scriptures 
^^'ithout Supernatural Light, is like one that would 
liave a bird to fly without wings and feathers. De 
Simpl. Yit. 1. 5. con. 15. 

Every power or faculty of created nature hath 
its bounds. For the faculty of seeing cannot know 
any thijig but light and colours, nor the hearing any 
thing but sounds, nor can our intellect naturally 
understajid an}^ but natural things, and such as may 
ill any sort be known by natural means. As then 
the sight can give no judgment of sounds, nor the 
hearing of colours ; so cannot the natural or carnal 
Uian, who is without supernatural light, give a cer- 
tain judgiaent of spiritual things. — But because 
tlie spiritual man hath that light, whereby super- 
natural things may be known, he is al)le to give a 



92 A TREATISE CONCERNING 

right judgment of them. De Simpl. Vit. 1. 4. 
con. 6. 

He that goeth to read the Holy Scriptures with- 
out supernatural light, doth but hinder and illude 
himself; for he shall read and not understand, 
which is the spending of his time in vain. For 
natural sciences, may be understood by the natural 
light of reason, which is in all men : but the Science 
which is given by Inspiration of God, cannot be 
apprehended but by Divine Light. In Prooem. Ex- 
pos. 1. Orat. Dominic. 

Erasmus, 1518. 

The Prophets did not, when they prophesied, 
give forth their prophesies from their own mind 
and will; but being holy men and free from all 
human affections, the Holy Spirit inspired their 
minds, and using them as his instruments did by 
them signify his mind unto us. What men set 
forth from human sense, may be perceived by the 
wit of man. But that, which is set forth by the 
inspiration of the Spirit of God, requireth an inter- 
preter, inspired with the like Spirit. Paraph, in 2 
Pet. i. 20, 21. 

And speaking of some Preachers in his day, who 
preferred the invocation of the Virgin Mary, to 
Christ and his Holy Spirit, he hath these words. 

They expound the Holy Scriptures from the 
pulpit, which no man can either rightly under- 



THE HOLY SCRIPTURES. 03 

stand, or profitably teach, without the inspiration 
of the Holy Spirit. Cell, in 'lxOvo(payia prope fi- 
nem. 

AlS^DRADIUS. 

The Holy Ghost, saith he, is the only and faithful 
Interpreter of the Scriptures. Defens. Fid. Trident. 
1. 2. in JDr. Rainold's Conference with Hart, the 
Jesuit, p. 73. 

Johannes Ferus. 

The Holy Spirit teacheth not by an outward 
noise of the voice, but by an inward inspiration 
and illumination of the heart; for He writes the 
Law of God upon our hearts. Therefore seeing 
Christ hath given to his Church, no other teacher 
and ruler than the Holy Spirit; it follows, that 
they only are truly taught, who have the Holy 
Spirit. In Johan, 14. 

Obadiah Walker. 

The Scriptures are of no private Interpretation ; 
i. e. not of ever}' private man's interpretation out 
of his own brain, because they are dictated by the 
Holy Ghost ; and by the Holy Ghost, the meaning 
of the Holy Ghost in them, can only be expounded. 
Discourse of Martin Luther, Concerning the Spirit ; 
said to be his, &c., p. 97. 



94 A TREATISE CONCERNING 

Several Testimonies of Protestant Wi iters and 
Ohitrclies^ Gonfirming the foregoing Position^ 
that the Holy Spirit is the chief and only certain^ 
and irfallible Interjpreter of Scripture. 

Luther. 

It is not human reason, or wisdom, nor tlie law 
of God, but a work of Divine grace freely bestowed 
upon me, that teacheth and showeth me the Gospel; 
and this gift of God I receive by faith alone. 

The kind of doctrine which revealeth the Son of 
God, is neither learnt, nor taught by any wisdom 
of men, nor is it revealed by the law itself, but by 
God.— 

The Gospel therefore is a Divine word, which 
came down from Heaven, and is revealed by the 
Holy Spirit, who is sent for this very end. Com- 
ment in Gal. i. 16. 

The Scriptures are not to be understood but by 
the same Spirit, by which they were written. 
Oper. Tom. 2. p. 309. a. in Loc. Com. a Theodosio 
Fabricio Collect, prim. Class, p. 72. 

No man seeth one jot or tittle in the Scriptures, 
unless he hath the Spirit of God : the hearts of all 
men are so darkened, that though they may have 
a knowledge to talk and declare of all things in 
the Scripture, yet they cannot truly perceive or 
understand any of them, nor truly believe that 
God is, that they are his creatures, or anything 



THE HOLY SCKIPTURES. 95 

else; according to that in Ps. xiv. ''The fool 
hath said in his heart, there is no Grod." For (The 
Spirit is required to the understanding of the 
whole Scripture, and of every part thereof). (See 
Introd. p. xxii.) Oper. Tom. 3. p. 169. a. Ibid. p. 73. 

ZuiNGLIUS. 

He understanding from Peter, that the Scrip- 
ture was not of private Interpretation, In coelum 
suspexit, doctorem quaerens Spiritum, Looked up 
to Heaven, seeking the Spirit for his Teacher. 
Melchior Adam in vita Zuinglii. 

Calvin. 

'' Flesh and blood hath not revealed it unto thee, 
but my Father which is in Heaven." Here the 
special illumination of God is opposed to flesh and 
blood. From whence we gather, that the minds 
of men are void of understanding, to perceive the 
mysteries of heavenly wisdom which are hid in 
Christ; yea, all our senses are herein defective, 
till God open our eyes, to behold his Glory in 
Christ. Let no man therefore proudly attempt it, 
trusting in his own wit, but let us humbly yield 
ourselves to be inwardly taught by the Father of 
lights, that his Spirit alone may inlighten our 
darkness. Harm. Evan. Com. in Mat. xvi, x\ ii. 
p. 223. 

We must acknowledge, we are altogether so de- 



96 A TREATISE CONCERNING 

fective, that the heavenly doctrine is no otherwise 
profitable or effectual to us, but as the Spirit 
forms our minds to understand it, and our hearts 
to come under its yoke. Ibid. Com. in Luc. 24, 
25. p. 386. 

What we but now read of the Apostles, Christ 
daily effects in all his people ; that is, he guides 
them by his Spirit to understand the Scripture. 

The Spirit of Grod from whom the doctrine of 
the Gospel proceeds, is the only true interpreter, 
to open it to us. Com. in 1 Cor. 2. 14. 

Zanchius. 

The Apostle teacheth 1 Cor. ii. that the Scrip- 
ture cannot be apprehended and understood but 
by the Holy Spirit. 

And this Spirit the Lord will be sought unto 
for, by prayer ; that it may be had, as it is in Luke 
xi. The same Apostle also earnestly prayeth for 
the Churches. ^' That they may have the Spirit of 
wisdom and revelation, to know what is the hope 
of Christ's calling, what the breadth and depth, 
that they might approve the things that are ex- 
cellent," &c. See those places in Eph. i. and iii. 
PhiL i. Col. i. To the like effect David prayeth, 
Psal. cxix. De sacra Scriptura. p. 430. Tom. 8. 

The same Spirit is necessary to the understand- 
ing of the Scriptures, that gave them forth. With- 
out the Spirit of man, can no one perceive what 



THE HOLY SCRIPTURES. 97 

man speaks : so no man can know the things of 
God without the Spirit of God. Now the Spirit 
of God is inspired through prayer. — And when we 
come to the studying or reading of the Holy Scrip- 
tures, we ought always to pray, and say with 
David, Psal. cxix. '^ Give me understanding, that I 
may learn thy commandments." And in another 
place, " Open thou mine eyes, that I may behold 
wondrous things out of thy law." 

The more we use of our own wisdom to the un- 
derstanding of Scripture, the more the knowledge 
of the wisdom of God is hidden from us. — This 
hath been a very great hindrance to the Philoso- 
phers and wise men of this world. — For while 
they endeavoured by their own human wisdom to 
measure and understand the thino-s, which God 
hath delivered by his divine Spirit in the Scrip- 
tures, they fell into very great errors ; as Tertul- 
lian well said in his time, The Philosophers are 
the fathers of Hereticks. Ibid. p. 415. 

Trelcatius. 
Forasmuch as one thing is more known in its 
own nature, and another in respect of us ; we con- 
sider the plainness of Scripture both ways; both 
in its own nature, as it is inspired by God ; and in 
respect of us, so far as we are inspired by God to 
understand it. Institut. &c. 1. 1. p. 9. 

The interpretation of Scripture is either of pub- 
5 



98 A TREATISE CONCERNING 

lick or private authority ; in wliich the Holy Spirit 
is chief. Ibid. p. 10. 

All that obscurity, whereof the Fathers make 
mention, is not of the Scriptures themselves ; but 
either of the things in Scripture, by reason of the 
majesty of them ; or of us, who cannot know them 
without the internal light of the Spirit. Ibid. 
p. 15. 

Beza. 

The things of the Spirit of God, are understood 
and perceived by the powerful inspiration of the 
Holy Spirit alone. Annotat. in 1 Cor. ii. 14. 

We ought to ask of God the interpretation of 
Scripture, seeing such things are contained in it, 
as are not revealed by flesh and blood. Annotat. 
in 2 Pet. 1, 20. 

— That men may know, that the way to under- 
stand the prophecies, and refer them to their true 
scope, is to be sought of the very same Spirit, 
who dictated them to the Prophets themselves. 
Ibid. 

— For the heart must be opened to understand, 
and ears given to hear, lest men either ridicule or 
stumble at the Gospel. Ibid. 

Let us rest satisfied with this one thing, which 
the Holy Spirit hath opened unto us. Annotat. in 
2 Pet. ii. 4. 



THE HOLY SCRIPTURES. 99 

William Tyistdale, Martyr^ and Aj^ostle of Erig^ 

land. 

The Scripture, saitli William Tyndale, hatli a 
body without, and within a soul, spirit and life ; 
it hath without a bark, a shell, and as it were an 
hard bone, for the fleshly minded to gnaw upon ; 
and within a pith, kernel, marrow, and all sweet- 
ness for God's elect, which he hath chosen to give 
them his Spirit, and to write his law, and the Faith 
of his Son in their hearts. See his Prologue upon 
the Prophet Jonah. 

Many are not ashamed to rail and blaspheme, 
saying, how should he understand the Scripture, 
seeing he is no philosopher; never hath seen his 
Metaphysick. Moreover, they blaspheme, saying, 
how can he be a Divine, and wotteth ^ not what is 
^Subjectum in Theologia; nevertheless, as a man 
without the spirit of Aristotle, or philosophy, 
may by the Spirit of God understand Scripture, 
even so by the Spirit of God understandeth he, 
that God is to be sought in all the Scripture, and 
in all things, and yet wotteth not, what meaneth 
Subjectum in Theologia, because it is a term of 
their own makino;. See his Parable of the wickinl 
Manunon. 

* Knoweth. — W. ^ The Subject iu Theology or Divinity. 



100 A TREATISE CONCERNING 

Bishop Hooper, Martyr. 

We must give Grod thanks for that Truth he hath 
opened. His letter to certain godly Professors, &c. 
in Fox's Acts and Mon. p. 129. Vol. IH. Edit. 9. 

Love the Truth that God hath opened to us. It 
is much requisite, that the members of Christ com- 
fort one another, make prayers together, confer one 
vrith another, so shall ye be the stronger, and God's 
Spirit shall not be absent from you, to teach you, 
to comfort you, to make you wise in all godly 
things, patient in Adversity, and strong in Perse- 
cution. Ibid. p. 130. 

Bishop Latimer, Martyr. 

God alone knoweth all certain Truth, and God 
alone knoweth it as of himself, and none knoweth 
certain truth but God, and those which be taught 
of God, as saith St. Paul, Deus enim illis patefecit, 
(for God hath shown it unto them,) and Christ 
himself, Erunt omnes docti a Deo, (they shall be , 
all taught of God.) His letter to Sir Edward 
Baynton, Knt. in Fox's Acts and Mon. p. 400. Vol. 
III. Edit. 9. 

And speaking of some that had lost the spiritual 
knowledge of God's Word, which they had before, 
because they promoted not the same, but rather 
(as his expression is) with their mother wits im- 
pugned the wisdom of the Father, and hindered 



THE HOLY SCRIPTURES. 101 

the knowledge thereof, which therefore hath been 
taken from them, he applieth that threatening to 
them in Matth. xiii. 

To him that hath not, that also which he hath, 
that is, that which he seemeth to have, shall be 
taken from him : when as to abuse that which a 
man hath, or not to use it well, is as not to have it. 
And also seeing it is true, that God's wisdom will 
not dwell in a body subject to sin, albeit he abound 
in carnal wisdom too much : yet the same carnal 
and philosophical understanding of God's Scrip- 
tures is not the wisdom of God, which is hid from 
the wise, and revealed to little ones. Ibid. 

Bishop Ridley, Martyr. 

The carnal Jews knew there was a promise made, 
that Elias should come before Christ the Messiah, 
the anointed of God, to prepare his ways ; they 
knew also there was a promise of Messiah, that he 
should come, and be a King, and reign in the House 
of David for evermore ; but they understood all so 
grossly and so carnally, that they neither knew 
Elias, nor Messiah, when they came; for they 
looked for Elias to come down from Heaven in his 
own person, and for Messiah to come and reign in 
worldly pomp, power, riches and glory, when as 
the Prophecies of both were spiritually to be under- 
stood : of Elias, that he should come not in person, 
but in Spirit, that is, one that should be indued 



102 A TREATISE CONCERNING 

with the Spirit and gifts of grace of Elias, which 
was indeed John Baptist, as Christ himself did 
declare to his Apostles : And of Messiah's reign, 
all the Prophets were to be understood of the Reign 
of his spiritual Kingdom, over the House of Jacob, 
and the true Israelites for evermore. And so by 
that their gross and carnal understanding they mis- 
took both Elias and the true Messiah, and when 
they came, knew neither of them. So likewise, I 
fear, nay it is certain, the World, that wanteth the 
Light of the Spirit of God (for the World is not 
able to receive him, saith John) neither doth, nor 
shall know the beast, nor his marks, though he rage 
cruelly, and live ever so beastly, and though his 
marked men be in number like the sand of the sea. 
The Lord therefore vouchsafe to open the eyes of 
the blind with the Light of Grace, that they may 
see and perceive, and understand the Words of 
God, after the mind of his Spirit. Lamentation 
for the Change of Religion, &c. in Fox's Acts and 
Mon. p. 445. Vol. IIL Edit. 9. 



John Philpot, Martyr. 

At his eleventh examination before several 
Popish Prelates, Bonner asked him, among others, 
this question : '' I pray thee in good sadness, what 
meanest thou by writing in the beginning of thy 
Bible, Spiritus est Yicarius Christi in Terris, The 



THE HOLY SCRTPTURES. 103 

Spirit is the Vicar of Christ on Earth ? 1 wis ^ 
you have some special meaning thereof ? " Where- 
unto the Martyr answered, " I have no other mean- 
ing than as I have told you already, that Christ, 
since his ascension, worketh all things in us by his 
Spirit, and by his Spirit dwelleth in us." Fox's 
Acts and Mon. Ibid. p. 489. 

A Poor Womarij Martyr. 

This poor woman was the wife of one Prest, that 
dwelt in the Diocess of Exeter, not far from Laun- 
ceston. She was a very illiterate person, and could 
not so much as read, but yet she could recite all 
the names of the books of the Bible, and upon the 
mentioning of any place of Scripture, she could 
readily tell the very chapter. 

When the Bishop of Exeter, at her examination, 
told her, that the Devil did lead her, she answered. 
No. It is, said she, the Spirit of God that lead- 
eth me, and which called me in my bed, and at 
midnight opened his Truth to me. Acts and Mons. 
p. 748. 

JoiiiT Alcocke, Confessor. 
Teach me thy ways, O Lord, and I will walk in 
thy Truth. O knit my heart unto thee, that I may 
fear thy Name. His second Epistle, in Acts and 
Mon. p. 853. Ibid. 

* Think, or imao'iiie. — W. 



104 A TREATISE CONCERNING 

you Cliristian people of Hadley embrace 

the noble jewel of our Lord God, the Bible, and 
endeavour yourselves to walk the way that it doth 
teach. Ibid. 

We speak of wisdom among them that are per- 
fect, not the wisdom of this world, nor the rulers 
of this world, which go to nought ; but we speak 
the wisdom of God which the carnal man doth not 
understand. The natural man perceiveth nothing 
of the Spirit of God. It is foolishness with him. 
But God hath opened it unto us by his Spirit ; for 
the Spirit searcheth out all things. Ibid. 

1 pray God open unto you the knowledge of 
himself, and lighten the eyes of your understand- 
ing, that you may know what is the Hope of your 
Calling, and what the Riches of his glorious Inher- 
itance is upon the Saints. Ibid. p. 854. 

Cyril, Patriarch of Constantinople. 

The second Question. — Is the Scripture plain, or 
easy to be understood by Christian readers ? 

Ans. — It is certain there are many difficulties in 
the Holy Scriptures, whether thou consider the 
literal sense, or the words themselves ; but the Doc- 
trines of Faith contained therein, are made clear 
and plain to those that are regenerated and inlight- 
ened by the Holy Spirit. From whence it is man- 
ifest, that the reader may often meet with some 
difficulty, but if he consider the analogy, and com- 



THE HOLY SCRIPTURES. 105 

pare the words and literal sense together, lie may 
from the same Scripture, being inlightened by the 
Holy Spirit, both attain unto a solution of the dif- 
ficulty, and also a right and true understanding of 
Scripture. Corp. Confessionum. 

BOOK OF HOMILIES. 

The Scriptures were not brought unto us by the 
will of man ; but holy Men of God (as witnesseth 
St. Peter) spake as they were moved by the Holy 
Spirit of God, 2 Pet. i. The Holy Ghost is the 
school-master of Truth, which leadeth his scholars 
(as our Saviour saith of Him, John xvi.) into all 
truth. And whoso is not led and taught by this 
school-master, cannot but fall into deep errors, how 
godly soever his pretence is, what knowledge and 
learning soever he hath of all other works and wri- 
tings, or how fair soever a show or face of truth 
he hath, in the estimation and judgment of the 
world. See the first Part of the Information of 
certain Places of the Scripture, p. 386, 387, in the 
Book of Homilies; reprinted for the use of Private 
Families, 1687. 

Without his (viz. the Holy Ghost's) lively and 
secret Inspiration, can we not so much as speak the 
Name of our Mediator, as St. Paul plainly testifi- 
etb, 1 Cor. xii. " No man can once name tlie name 
of our Lord Jesus Christ, but in the Holy Ghost." 
Much less should we be able to believe and know 
5* 



106 A TREATISE CONCERNING 

these great Mysteries, that be opened to us by 
Clirist. St. Paul saith, 1 Cor. ii. '' That no man 
can know what is of God, but the Spirit of God." 
As for us (saith he) '' We have received not the 
Spirit of the World, but the Spn^it which is of 
God," for this purpose, " That in that Holy Spirit, 
we might know the things that be given us of 
God." The wise Man saith, that in the power and 
virtue of the Holy Ghost, resteth all wisdom, and 
all ability to know God, and to please him. For 
he writeth thus, Wisd. ix. '^ We know that it is 
not in man's power to guide his goings. No man 
can know thy pleasure, except thou givest wisdom, 
and sendest thy Holy Spirit from above." Send 
Him down therefore (prayeth he to God) from the 
Holy Heavens, and from the Throne of thy Maj- 
esty, that he may be with me, and labour with me, 
so that I may know what is acceptable before thee. 
Third Part of the Sermon for Rogation Week, p. 
515, 516. 

If any gift we have, wherewith we may work to 
the glory of God, and profit of our neighbor, all 
is wrought by this one and self same Spirit, which 
maketh his distributions peculiarly to every man, 
as He will, I. Cor. xii. If any wisdom we have, it 
is not of ourselves, we cannot glory therein, as be- 
gun of ourselves, but we ought to glory in God, 
from whom it came to us : as the Prophet Jeremiah 
writeth, chap. ix. " Let him that rej:)yceth, rejoyce 



THE HOLY SCRIPTURES. 107 

in this, that he understandeth and knoweth me; 
for I am the Lord, which showeth mercy, judgment 
and rio;hteoiisness in the earth, for in these thino-s 
I delight, saith tlie Lord." This wisdom cannot be 
attained, but by the direction of the Spirit of God, 
and therefore it is called spiritual wisdom. Ibid. p. 
517. 

BOOK OF COMMON PRAYER. 

Almighty Grod, unto whom all hearts be ojien, 
all desires known, and from whom no secrets are 
hid ; cleanse the thoughts of our hearts by the In- 
spiration of thy Holy Spirit, that we may per- 
fectly love thee, and worthily magnify thy Holy 
Name. Fir^t Collect at the Oomnuinioii Service. 

Almighty and Everlasting God — Beseeching 
thee to inspire continually the universal Chui^ch 
with the Spirit of Truth, Unity and Concord. — ■ 
Prayer for the whole State of Christ's Church mil- 
itant here on Earth, in the Communion Service. 

O Lord — Send thy Holy Ghost, &c. — Collect for 
Quinquagesima Sunday. 

Almighty and Everlasting God, by whose Spirit 
the whole Body of tlie Church is governed and 
sanctified. — Second Collect for Good Friday. 

Almighty God — we huml)ly beseech thee, that 
as by thy special Grace preventing us, thou dost 
put into our Minds good Desires; so by thy con- 



108 A TREATISE CONCERNING 

tiniial Help, we may bring the same to good effect 
— Collect for Easter Day. 

Almighty God, who showeth to them that be in 
Error the Light of thy Truth. — Collect for the 
third Sunday after Easter. 

O Lord, from whom all good things do come, 
grant to us thy humble servants, that by thy Holy 
Inspiration we may think those things that be good. 
— Collect for fifth Sunday after Easter. 

O Grod — we beseech thee, leave us not comfort- 
less, but send to us thiiae Holy Ghost to comfort 
us. — Collect for the Sunday cfter Ascension Day. 

God who at this time didst teach the hearts of 
thy faithful people, by the sending to them the 
Light of thy Holy Spirit ; grant us by the same 
Spirit to have a right judgment in all things. — Col- 
lect for Whit-Sunday. 

Grant to us, Lord, we beseech thee, the Spirit to 
think and do always such things as be rightful; 
that we who cannot do any thing that is good 
without thee, may by thee be enabled. — Collect 
for ninth Sunday after Trinity. 

O God, who declarest thy Almighty Power, most 
chiefly in showing mercy and pity; mercifully grant 
unto us such a Measure of thy Grace, that we, run 
ning the way of thy commandments, may obtain 
thy gracious promises, and be made partakers of 



THE HOLY SCRIPTURES. 109 

thy Heavenly Treasure. — Collect for the eleventh 
Sunday after Trinity. 

Almighty and merciful God, of whose only Gift 
it Cometh, that thy faithful People do unto thee 
true and laudable Service, grant, we beseech thee. 

— Collect for thirteenth Sunday after Trinity. 

Keep, we beseech thee, O Lord, thy Church with 
thy perpetual Mercy, — and lead us to all things 
profitable to our Salvation. — Collect for fifteenth 
Sunday after Trinity. 

Lord, we pray thee, that thy Grace may always 
prevent and follow us. — Collect for seventeenth Sun- 
day after Trinity. 

O God, forasmuch as without thee we are not 
able to please thee, mercifully grant that thy Holy 
Spirit may in all things direct and rule our hearts. 

— Collect for nineteenth Sunday after Trinity. 

Almighty and Everliving God, — Grant us so 
perfectly, and without all Doubt to believe in thy 
Son Jesus Christ, that our Faith in thy sight may 
never be reproved. — Collect for Thomases Day. 

We beseech thee, O Lord, pour thy Grace into 
our Hearts. — Collect for the Annunciation of the 
blessed Virgin Mary. 

O Almighty God, whom truly to know is Ever- 
lasting Life; grant us perfectly to know thy Sou 



110 A TREATISE CONCERNING 

Jesus Christ to be the Way, the Truth, and the 
Life. — Collect for Phili]) and James's Day. 

O Lord God Almighty, Avho didst endue thy 
holy A230stle Barnabas with singular Grifts of the 
Holy Ghost ; leave us not we beseech thee, desti- 
tute of thy manifold Gifts. — Collect for Barna- 
has^s Day. 

In tlie Morning and Evening Prayer for the Queen. 

O Lord our Heavenly Father, most heartily 

we beseech thee, — so to replenish her with the 
Grace of thy Holy Spirit, that she may always in- 
cline to thy Will, and walk in thy Way. — 

For the Royal Family. 

Almighty God — we humbly beseech thee — to 
endue them with thy Holy Spirit. — 

For the Clergy and Peojple. 

Almighty and Everlasting God, — send down 
upon them the healthful Spirit of thy Grace. — 

Almighty God, — Grant that we being regenerate 
and made thy Children by Adoption and Grace, 
may daily be renewed by thy Holy Sj)irit. — Collect 
for Christinas Day. 

— Being filled with the Holy Ghost. — Colled 
for StepheiibS Day. 



THE HOLY SCRIPTURES. Ill 

Evening Prayer. 

— Have Mercy — upon us, O Lord, and forgive 
us our Offences. Teach us by thy Holy Spirit. — 

A Godly Prayer to he said at all Times, 

O most merciful Father, — We beseech thee for 
thy dear Son Jesus Christ's sake, to grant us always 
thy Holy Spirit, whereby we may grow in thank- 
fulness towards thee, to be led into all truth, — 
Grant us always the assistance of thy Grace and 
Holy Spirit, that in heart, word and deed, we may 
sanctify and do worship to thy Name ; help to 
amplify and increase thy Kingdom, — Let thy 
mighty hand and outstretched arm (O Lord) be 
still our defence, thy mercy and loving kindness in 
Jesus Christ thy dear Son our salvation, thy Grace 
and Holy Spirit our comf oj*t and consolation, unto 
the End, and in the End. 

A Prayer to he said before a Man hecjin Ms Work. 

— Moreover, O Lord, we beseech thee, that thou 
wouldest strengthen us with thy Holy Spirit, that 
we may faithfully travel in our state and vocation, 
without Fraud or Deceit. — 

A Confession f 07' all Estates and Ti/nes. 
— O Heavenly Father, — We most humbly be- 
seech Thee for Jesus Christ's sake, to sliow tli}' 



112 A TREATISE CONCERNmG 

Mercy upon us, to forgive us all our sins, and in- 
crease thy Holy Spirit in us, — For thy Spirit doth 
assure our consciences, that thou art our merciful 
Father. — 

The Ordering of JPriests^ according to the A^jpoint- 
merit of the Church of England. 

When the Gospel is ended, then shall be said or sung. 

^ Come Holy Ghost, Eternal God, 

Proceeding from above. 
Both from the Father and the Son, 

The God of peace and love : 
Visit our minds, into our hearts 

Thy Heavenly Grace inspire ; 
That Truth and Godliness we may 

Pursue with full desire. 
Thou art the very Comforter 

In grief and all distress ; 
The Heavenly gift of God Most High ; 

No tongue can it express. 

^ From what we know of the Author's expositions of Christian 
doctrine, in other works of his, it is not probable, that he was in 
unison with the sentiment conveyed, in this portion of the " Lit- 
urgy of the Church of England : " " Come Holy Ghost, Eternal 
God." 

In confirmation of this statement, and in order more fully to ex- 
hibit the Author's views of Holy Scripture, and Christian doctrine, 
we subjoin the following extract, from his able and learned " Essay 
on the Doctrine of the Trinity;" viz.: "Is it not high time for 
people to look about them, and to consider, rather what the Holy 
Scriptures, which were given by Inspiration of God, do say in 
this case, than what fallible men, from their own imaginations, 
dictate ? 



THE HOLY SCRIPTURES. 113 

The fountain and the living spring 

Of joy celestial ; 
The fire so bright, the love so sweet, 

The unction spiritual. 
Thou in thy gifts art manifold, 

By them Christ's Church doth stand ; 
In faithful hearts thou writ'st thy law, 

The finger of God's hand. 
According to thy promise, Lord, 

Thou givest speech with grace ; 
That through thy help, God's praises may 

Resound in every place. 
Oh Holy Ghost, into our minds. 

Send down thy Heavenly light ; 
Kindle our hearts with fervent zeal, 

To serve God day and night. 

The Bishop having acquainted the Persons which 
are to receive Priesthood, of the great excellency 
and difficulty of their ofiice, and their insufficiency 
for it as of themselves, power and ability being 
given them of God alone, bespeaks them thus ; 

By keeping to Scripture Revelation, we shall declare our Faith in 
a form of sound and safe words; but if we go beyond those Sacred 
Records, for our Creed, there may quickly be as many Symbols of 
Faith, as there are fond and ambitious Innovators. 

Therefore, in this, and all other Articles of Faith, and Doctrines 
of Religion, in common to be believed, in order to Eternal Salvation, 
let not the opinions, explications, or conceptions of men, whicli are 
often dubious, various, or erroneous, be esteemed as a Rule or Stand- 
ard; but let every one rely, upon the Divine Testimony of the Holy 
Scri[)tures; which declare that God is One ; and there is none other 
besides Him ; and that the One God, is Father, Son, and Holy Spirit : 
or as it is expressed," 1 John V. 7, ''The Father, the Word, and the 
Holy Ghost."— W. 



114 A TREATISE CONCERNmG 

^' Therefore ye see liow ye ought and have need 
earnestly to pray for his Holy Spirit, — Adding, we 

have good hope that you will continually pray, 

for the Heavenly Assistance of the Holy Ghost 
from God the Father, by the Mediation of our 
only Saviour Jesus Christ, that by daily reading 
and weighing the Scriptures, ye may so wax riper 
and stronger in your Ministry." 

Then the Bishop puts several Questions to them, 
whereunto they are to answer severally. Of which 
Questions, this is one : 

The Bishop. 

Will you be diligent in Prayers, and in reading 
the Holy Scri23tures, and in such studies as help 
to the knowledge of the same, laying aside the 
study of the world and the flesh ? 

Ans. I will endeavour myself so to do, the Lord 
being my Helper. 

After this, the Congregation shall be desired 
secretly in their Prayers, to make humble Supplica- 
tions to God for the foresaid things ; for the which 
Prayer, there shall be a certain space for Silence. 

Note. — Here the Church of England in joins on her members, what 
she censures in the Quakers, viz. ; Waiting in Silence. 

Then the Bishop prays, and among other expres- 
sions useth these words, '' Almighty and Heavenly 
Father — we humbly beseech thee, that we may daily 



THE HOLY SCBIPTURES. 115 

increase and go forward, in the Knowledge and 
Faith of Thee and thy Son, by the Holy Spirit." 

When this prayer is done, the Bishop with the 
Priests present, shall lay their hands severally, upon 
the head of every one that receiveth Orders : the 
Receivers, humbly kneeling upon their knees, and 
the Bishop saying, receive the Holy Ghost. 

Bishop Jewel. 

Flesh and Blood is not able to understand the 
holy Will of God, without special Revelation. 
Therefore Christ gave thanks unto his Father, 
'' For that he had revealed his secrets unto the lit- 
tle ones," Matth. xi. And likewise, '^ Opened the 
hearts of his Disciples, that they might understand 
the Scriptures," Luke ii. 4. Without this special 
help and prompting of God's Holy Spirit, the Word 
of God is unto the reader, be he never so wise, or 
well learned, as the Vision of a sealed Book. Re- 
ply to Harding's Answer, p. 534. 

As the Scriptures were written by the Spirit of 
God, so must they be expounded by the same. For 
without that Spirit, we have neither ears to hear, 
nor eyes to see. It is that Spirit, that openetb, and 
no man shutteth : the same shutteth, and no man 
openeth. The same Spirit prepared and opened 
the Silk-woman's heai't, that she should give ear to, 
and consider the things that were spoken by St. 
Paul, Acts xvi. And in respect of this Spirit, the 



116 A TREATISE CONCERNING 

Propliet Isaiah saith, Erunt omiies docti a Deo. 
They shall be all taught of God, Isa. liv. Defence 
of the Apology, p. 72. 

The Spirit of (iod is bound, neither to the sharp- 
ness of wit, nor to abundance of learning. Often- 
times the Unlearned seeth that thing: that the 
learned cannot see. Christ saith, " I thank thee, O 
Father, Lord of heaven and earth, that thou hast 
hid these Things from the mse and prudent, and 
hast revealed them unto babes," Luke, x. 21. Ibid. 
p. 532. 

Our Learning is the Cross of Christ : Of other 
Learning we make no vaunts. God is called the 
God of Truth, and not of Learning. St. Paul saith. 
All kind of Learning shall be abolished, and con- 
sumed to nothing, 1 Cor. xiii. God make us all 
learned to the Kingdom of Heaven, Mat. xiii. De- 
fence of the Apology, p. 623. 

Archbishop Sandys, in a Sermon preaclied lefore 
Queen Elizabeth, on Psal. 86. 11. 

"• Teach me thy Way, O Lord ; I wiU walk in thy Truth." 

The Prophet, saith he, being inflamed with a 
desire of knowledge and understanding, saw no 
other way to attain thereto, but by joining with 
continual Meditation, earnest Prayer; ^' Teach me 
thy ways, O Lord ; give me understanding, show 
me thy Law." He knew that praying was as need- 



THE HOLY SCRIPTURES. 117 

ful altogether as reading; that if there be any dif- 
ference at all, it is this ; by praying we profit more 
than by reading. 

As he desireth to be taught, so it is especially to 
be noted, that his desire is to be tanght of God ; 
Teach thou me, O Lord ; there is none can open the 
sealed Book of God, but only the Lion of the tribe 
of Judah, the Root of David, the Lamb of God. 
For " Thou art worthy to take the Book, and to 
open the seals thereof : for thou wast slain, and hast 
redeemed us to God by thy blood," Rev. v. 9, It is 
he that hath the key of David, which openeth, and 
no man shutteth ; shutteth and no man openeth. 
For the outward reading of the word, without the 
inward working of his Spirit, is nothing. The pre- 
cise Pharisees, the learned Scribes, read the Scrip- 
tures over and over again ; they not only read them 
in books, but wore them on their gai'ments ; they 
were not only taught, but were able themselves to 
teach others. But because this heavenly teacher 
had not instructed them, their understanding was 
darkened, their knowledge was but vanity ; they 
were ignorant altogether in that saving truth, which 
the prophet David is so desirous to learn. The 
Mysteries of salvation were so hard to be conceived 
of by the very Apostles of Christ Jesus, that he is 
forced many times sharply to rebuke them for their 
dulness ; whicli unless he had removed by opening 
the eyes of their minds, Luke xxiv. they could 



118 A TREATISE CONCERNING 

never have attained to tlie knowledge of salvation 
in Christ Jesus. The ears of that woman Lydia, 
would have been as close shut against the preach- 
ing of Paul, as any others, if the finger of God had 
not touched and opened her heart. As many as 
learn, they are taught of God, John vi. 45. and no 
man knoweth the Father, but he to whom it pleas- 
eth the Son to reveal him. There is but one Teach- 
er in the School of Christ ; he it is that leadeth unto 
all Truth, John xvi. 13. See his Sermons, printed 
in the Year 1616. p. 48. b. and 49. a. 

Christ only openeth the book of knowledge, giv- 
eth understanding, and revealeth unto us the will 
of his Father, — the Spirit onl}^ (is) the schoolmas- 
ter, that inwardly guideth the heart, in the way of 
Truth. Ibid. p. 49. a. 

Dr. John Rainolds. 
No Prophecy of Scripture is of man's own inter- 
pretation, 2 Pet. i. 20. because in the prophecy, 
that is, the Scripture of the Prophets, they spake 
as they were moved by the Holy Ghost, not as the 
will of man did fancy. Which reason sith ^ it im- 
plieth, as the Prophets, so the Apostles ; and it is 
true in them all, the holy men of God, spake as 
they were moved by the Holy Ghost ; it folio weth, 
that all the Scripture ought to be expounded by 

^ Since, or seeing that. — W 



THE HOLY SCRIPTURES. 119 

God, because it is inspired of God, 2 Tim. iii. 6. as 
nature's lio-lit hath tauo;ht, that, he who made the 
law should interpret the law. L. si. cod. de Legib. 
& Constitutionib. Principum. Kainolds's Confer- 
ence with Hart, p. 81. We do acknowledge that 
all means are vain, unless the Lord give eyes to 
see ; whom therefore the Prophet made his Prayer 
to, '^ Open thou mine eyes, that I may behold won- 
drous things out of thy Law." Psal. cxix. 18. Ibid, 
p. 99. 

Weemse. 

The Scripture must be interpreted by the same 
Spirit, by which it was inspired. No Scripture is 
of private interpretation. Christian Synagogue, 1. 
1. p. 31. 

The internal Light, whereby we come to the 
sense of the Scripture, is the Holy Spirit. Ibid. 
p. 31. 

David Dicksok. 
Spiritual things are only discerned spiritually, 
that is, by spiritual Light, and the Spirit within 
actually discovering the object, which the natural 
man is destitute of. For so great is the blindness, 
error, perverseness and unaptness of our minds to 
spiritual things, that unless we are regenerated, 
and actually inlightened ])y tlie Holy Sj)irit in every 
of them, we can discern notliing in spiritual things. 



120 A TREATISE CONCERNING 

— Exposit. Analytic. Omnium Apostolic. Epistola- 
rum, in 1 Cor. ii. 14. 

No natural man can judge of the mysteries of 
salvation, and of the spiritual manner of handling 
the mysteries of God, but they only who are spir- 
itual, and so far as they have the mind of Christ, 
revealed to them by the Spirit of Christ, as the 
Apostles had, and other of the faithful have iu 
their respective measui^es. — Ibid, in v. 16. 

Dr. Field. 

There is a double Sense of the Sacred words and 
sentences of Scripture. For there is a literal Sense, 
and a spiritual or mystical sense. Of the Church, 
B. 4. c. 18. p. 230. 

There are manifold Difficulties in the Scripture ; 
l^roceeding partly from the high and excellent na- 
ture of the things therein contained, which are with- 
out the compass of natural Understanding, and so 
are wholly hidden from natural men. Ibid, c, 14. 
p. 223. 

— The Doctrine of Faith, which only professeth 
to bring us back to Grod, to possess and injoy him, 
(not as he is participated of us, but as he is in 
himself), and maketh us already to begin to taste 
the Sweetness, of so great and happy a Union, is not 
only true, but divine and heavenly, such as Nature 
could not teach us, but is to be learned only, of 
God himself. Ibid. c. 14. p. 223. 



the holy scriptures. 121 

Amesius. 

God give til unto the faithful, a gift, according to 
their several measures, to understand and expound 
the Scriptures ; so that they can profitably exercise 
themselves in the reading of them. Bellarm. ener- 
vatus, 1. 1. c. 5. n. 28. p. 58. Tom. 1. 

The anointing of the Holy Spirit teacheth the 
faithful to understand those truths, v^hich they 
have received from the Apostles. Ibid. n. 32. p. 60. 

F. Kous. 

Though we may perhaps have good thoughts of 
ourselves, and boast of the knowledge of several 
arts, which by the strength of nature only, we com- 
prehend in the mind ; yet if we will rest here, 
namely ; in the strength of nature only, we can never 
attain unto the true and perfect knowledge, of the 
things of God. For it is not possible, that super- 
natural knowledge, should be rightly perceived, 
without the help of supernatural light. Interiora 
Kegni Dei, Coelest. Academ. c. 2. p. 12, 13. 

For the mysteries of Scripture are so abstruse, 
that the sharpest wit of man, is not able to pene- 
trate them : nor are they any better perceived by 
the natural understanding, than sounds are by the 
nostrils, or smells by the ears. — Certainly the eye 
hath not seen, neither hath the ear heard, those 
heavenly mysteries, 1 Cor. ii. 9. tliat is, we cannot 
come to the true knowledge thereof, by the natural 



122 A TREATISE CONCERNING 

senses of seeing or hearing. Nay, the heart of man 
(I mean the natural reason of the natural man) 
doth not rightly judge of them. But that we may 
attain to the knowledge of divine things, we need 
a divine understanding to be given us, that is, a 
spiritual mind to discern spiritual objects. Ibid, 
p. 17, 18, 19. 

'' The wisdom of this world " (saith Paul) " is 
foolishness with God; and the natural man re- 
ceiveth not the things of the Spirit of God." There- 
fore if thou endeavorest to understand divine 
things with thy natural wit, thou goest the way 
rather, never to understand them. For thou may- 
est peradventure conceive, and see some false and 
counterfeit images of things, but the things them- 
selves as they are in truth, thou wilt not thoroughly 
see and understand. — Because thou art blind as to 
divine things, which are spiritually discerned, thou 
onghtest to beg of the Holy Spirit, for a spiritual 
eye, that thou mayest have a spiritual perception 
of them. Ibid. c. 7. p. 92, 93, 94. 

Spiritual things are no otherwise known than 
Spiritually, it being the Spirit of God alone, that 
bestows the knowledge of those things, which are 
freely given to us of God. Ibid. Grande Oraculum, 
Sect, 4. p. 170. 

Dr. Everard. 

He that sees the Mystery of the Scripture, hath 



THE HOLY SCRIPTURES. 123 

the trae knowledge of the Scripture. He is not 
taught of God, that knows only the letter, and the 
flesh of the Scripture ; but true Understanding, is 
that of the Spirit, and not of the Letter : and 
though Men may cry up and praise literal Knowl- 
edge, yet God only esteems inward Knowledge, 
and the Mind and Inside of the Scriptures. The 
Gospel Treasury opened, second Part, p. 190. 

Therefore we may observe also what Ministers 
the Apostle prefers ; not the Ministers of the Let- 
ter, but the Ministers of the New Testament : as 
in that of 2 Cor. iii. 6, Able Ministers, not of the 
Letter, but of the Spirit ; and those also to be true 
Christians, having not the Law only outwardly, in 
Tables of Stone ; but within, in the fleshly Tables 
of the Heart : he having made us ^' Able Ministers 
of the New Testament ; not of the Letter, but of 
the Spirit ; for the Letter killeth, but the Spirit 
giveth Life," All the knowledge of the History, 
is but as the Law written in Tables of Stone, which 
doth us no good; but it is only the Spirit, the 
Knowledge of the Mystery, and Marrow, that giv- 
eth Life. 

Object. But you will say to me. How doth the 
Letter kill ? 

Ans. I answer : by i*esting therein, and not seek- 
ing for the marrow, the food, and the life ; but 
contenting ourselves with the knowledge of the 
history and outside. Ibid. p. 190, 191. 



124 A TREATISE CONCERNING 

Do not tliink that I speak against law, or letter, 
or ordinances ; use them (as I say) but rest not in 
them. Ibid. p. 197. 

Let us look to find that in us, which Christ 
aflirms, that the Kingdom of Grod is within us, and 
that you are in some beginnings, of that glorious 
temple and city mentioned before. Rev. xxi. 
Ibid. 

Did men but see things, and were led by the 
Spirit, and by the Truth ; they would not run 
away with such poor, weak, carnal, and empty 
notions and interpretations as they do. Ibid. p. 
201. 

Not that I would have men neglect preaching 
the letter, or whatever can be found out externally 
to be fulfilled, but let us not rest there; but seek 
for the anointing of the Spirit promised by Christ, 
that may lead us into all Truth. Ibid. 

That ye may come to see those things God re- 
veals by his Spirit ; " For the Spirit searcheth all 
things, yea, the deep things of God ; for he that is 
spiritual judgeth all things, yet he himself is 
judged of no man; for who hath known the mind 
of the Lord, that he may instruct him ? but we have 
the Mind of Christ ; " as there the Apostle, in that 
of 1 Cor. ii. expostulates concerning the hidden 
mystery of the Scriptures, which we cannot have, 
except it be freely given unto us of God. Ibid. p. 
202. 



the holy scriptures. 125 

William Dell. 

No Man nor Angel, can give tlie Spirit of God ; 
but God himself gives his own Spirit to whom he 
pleases : by his own word, which he himself minis- 
ters by his own Spirit. And by this Spirit did holy 
men speak the Scriptures, and by this Spirit only 
do holy Men of God understand the Scripture, as 
Paul saith, 1 Cor. ii. 12. '' Now we have received 
not the spirit of the w^orld, but the Spirit which is 
of God, that we might know the things that are 
freely given to us of God ; " among which his Word 
hath a chief Place : And after saith, that by the 
Spirit they had the mind of Christ ; which others 
want, which yet have the Letter of the Word, and 
are destitute of the Spirit. And so as the faithful 
speak the Word by the Spirit of Faith, so through 
the same Spirit of Faith only so given, do the faith- 
ful understand it. Confutation of Sydrach Simp- 
son's Errors in his Commencement Sermon at Cam- 
bridge, p. 137, 138. 

It is only the Inspiration of God, that enables a 
man to know the things of God, and not a man's 
study or human Learning. It is not in this case, 
" In him that wills or runs, but in God that shows 
Mercy." Wherefore Christ hath said, " No Man 
knows the Son, t)iit the Father, and he to whomso- 
ever the Father will reveal hinu" Wherefore Paul 
prays for the Ephesians, that '^ God would give 



126 A TREATISE CONCERMNG 

them the Sj)irit of Wisdom and Revelation, in the 
knowledge of Christ ; " without which Sj)irit of rev- 
elation, Christ and the Father can never be known. 
What can human Learning, and the studies of men 
find out, of the mystery of Christ, which was hid- 
den from ages and generations, till the Spirit reveals 
it? yea, Christ hath taught, "That God hides 
these things (of the Gospel) from the wise and 
prudent ; " that is, the studying and learned men, 
" and reveals them unto Babes ; " and that this is 
liis good pleasure so to do. And so no man can 
know Christ and his Gospel, and what is the faith, 
hope, and love of the Gospel, but by the most pres- 
ent teaching, and revelation of God himself, by his 
Spirit. Wherefore to deny the inspiration of God's 
Spirit now, and to ascribe all knowledge of the 
Word of God, to men's studies, and to human learn- 
ing, is the most gross and palpable doctrine of anti- 
christ, and his prophets ; whereas. All the people 
of God are taught of God himself, in all the things 
of God, as Christ hath said ; because, no man by his 
own studies and pains, can attain thereunto. Ibid, 
p. 139, 140. 

JoH^ Webster. 
Obj. I know they ^vill object and say, indeed 
if we consider men naturally in their sinful condi- 
tion, they are ignorant in the things of God, and 
are even as the heathens : but we have the Scrip- 



THE HOLY SCRIPTURES. 127 

tures given to us, and they contain tlie mind of 
Christ : And having this help, we by our wits, and 
learning, and industry, are able to kuow the mind 
of Grod ; for we know and understand the Hebrew, 
and Greek, and Syriack languages, &c. 

Ans. Truly, if it were so that they did so, it 
were well ; but that very Word to which they ap- 
peal, in the very letter of it, witnesses against them : 
for the Word witnesses, that it is a sealed book, 
whether delivered to the learned, or unlearned, 
Isai. xxix. 11, 12, and none is found worthy to open 
it but the Lamb, the Lion of the Tribe of Juda, 
Rev. V. 3, and that none can so much as say, Jesus 
is the Lord, but by the Holy Ghost, 1 Cor. xii. 3, 
and again, that the letter kills, but the Spirit gives 
Life, 2 Cor. vi. 3, and to you it must be given to 
know the mysteries of the Kingdom, Luke viii. 10, 
and Mark iv. 11, or you cannot know them: and 
when Christ spake with a lively and audible voice, 
he spake and preached, so as never man did, yet 
said he very often. He that hath Ears to hear, let 
him hear. Mat. xi. 15. Mark iv. 9. and Luke viii. 8. 
And so it is said of the Disciples, that Christ opened 
their understandings, when he was risen again; 
although he himself had taught them the same 
things before his death, yet it is said, Luke xxiv. 45, 
'' Then opened he their Understandings, that they 
miglit understand the Scriptures ; " That '' It be 
hoved him " (according as it Avas written in the 



128 A TREATISE COXCERNING 

Propliets and Psalms) '^ to suffer and rise again 
the third day," v. 46. So that hence it is clear, 
there is not any wisdom, leai'ning, or knowledge in 
the world that can unseal this book; for though it 
be the Declaration of the Mind of God, through 
those Saints and Apostles, by whom it was written ; 
yet never can any man read the Mind of God in it, 
but by the same Spirit that taught it, and unless 
the same Spirit that raised up Jesus Christ from 
the Dead, do C[uicken us, Rom. viii. 11. Judgment 
set, and the Books opened, p. 110, 111. 

Thomas Collier. 

I Query of any one who knows the Lord, wheth- 
er the Scripture without the Spirit of Christ, doth 
or can teach any one, true and saving knowledge ? 
— The Substance of my Discourse ^ there, is to hold 
forth the truth and authority of the Scriptures in 
the light of the Spirit ; that so souls by the teach- 
ing of the Spirit of Christ, may come to a right 
understanding of them. Reply to Thomas Hall, 
p. 59. 

Which is the likeliest means to help us to under- 
stand the meaning of the Scripture, in comparing 
Scripture with Scripture ; the Sj)irit of Christ, or 
human Learning ? Who best knows the Meaning of 
the Scripture ; that Spirit by which it was given, 

^ Gen. Epist. to the Saints, c. 10. p. 28. 



THE HOLY SCRIPTURES. 129 

or that human spirit so much pleaded for, that 
never did, nor never shall know the Lord ? 

The Scripture is no perfect Eule to ignorant and 
carnal Men, or hypocrites. It is a perfect rule 
only to such, who by it know the Lord and his 
mind by the teachings of the Spirit, and so walk 
according to it ; for if it be a perfect Eule, then it 
is so to those who know it. 

You say, a natural man may know it; then a 
natural man may have a perfect rule ; and if he 
walk according to it, he must be saved ; for whoso 
walks by a perfect rule, and answers it in his walk- 
ing, must be justified by that rule : Now the Scrip- 
ture is no perfect Rule of Justification of Life to 
any but the Saints ; not that there is imperfection 
in the Scripture ; but none come truly to know it, 
but those who are tau2;ht from above. 

To say, that the knowledge of the mind of God 
in Scripture, by the teachings of the Spirit, is to 
make it a nose of wax, &c. is a fond imagination. 
For, 

1. Though it is true, upon this account, men, that 
have not the Spirit of God may abuse it, thinking 
they have the Spirit of Christ when they have it 
not. 

2. Yet the Spirit is Truth, and is at Unity in and 
with itself, and speaks but one thing. I mean he 
doth not contradict himself : thou<>:h there are Con- 
tradictions amongst the Saints ; yet it is not from 



130 A TREATISE CONCERNING 

the Spirit, wlio dwells in Unity, but from the 
worldly spirit not yet subdued in them; and I 
thought you had known at least the Scripture, 
Zeph. iii. 9. that saith, God ''Will turn to the peo- 
ple a pure language, that they may all call upon 
the name of the Lord, to serve him with one con- 
sent." It is not the Work of fleshly msdom ; but 
I will do it saith the Lord ; and how think you, 
if not in helping them to know^ his Mind, &c. An- 
swer to Richard Sander's Balm to heal Religious 
Wounds, p. 33, 34. 

Oh ! be ashamed for ever of these fopperies, and 
let all who know the Lord, look to him for the 
Teachings of his Spirit, that so we may come to 
know his Mind and WilL Ibid. p. 34. 

An Englishman in the English translation, may 
understand the Mind of God, as much and more, 
if he hath a greater measure of the Spirit, than an 
Hebrician and Grecian can understand in these 
Lang^uao^es. 



I do not quarrel against Tongues, but at the 
abuse of them ; to make an Idol of them. I know 
you may come to the knowledge of the letter of 
Scripture, in an ordinary way, more fully with 
them, than without them; but it is the abuse oi 
them, that I quarrel at, because you set them up 
in the room of the Spirit; as if none could under- 
stand Scripture, but those that have tongues : then 
the faith of all others must be an implicit Faith, 



THE HOLY SCRIPTURES. 131 

built upon the credit of men. which would prove 
very weak in the end. Ibid. p. 30. 

Is this your spiritualness indeed ? That a natural 
man without the Spirit may understand the Mind 
of God? For if he understand the sense and mean- 
ing of the Scripture, then he understands the Mind 
of God ; and this is contrary to Scripture. For 
'' The natural man receiveth not the things of the 
Spirit of God ; for they are foolishness unto him : 
neither can he know them, because they are spirit- 
ually discerned," 1 Cor. ii. 14. " But we have the 
Mind of Christ," ver. 16. 

Are there many Prophecies, and much of the 
Revelation, which is yet a sealed Mystery to you ? 
And John saith expressly. Rev. v. that the Scrip- 
ture, viz. Christ, the Mystery of God in Scripture, 
is a sealed Book, that none could open but the Lion 
of the Tribe of Judah. Yet you say, that a natural 
Man can do it. I leave it to the Reader to judge 
of the Truth of this. Ibid. p. 32. 

JoHisr Smith. 

As the eye cannot behold the sun, 'HTaoeL^yjg (.lyi 
ytvofievogj unless it be Sunlike, and hath the form 
and resemblance of the sun drawn in it; so neither 
can the soul of man behold God, Qeoet^yjg firj ytro- 
fievyjj unless it be Godlike, hath God foi'med in it, 
and be made partaker of the Divine Nature. — 

To seek our Divinity merely in books and writ- 



132 A TREATISE CONCERNING 

ings, is to seek the living among the dead : we do 
but in vain seek God many times in these. — Intra 
te quaere Deum : Seek God within thy own Soul. — 
That is not the best and truest knowledge of God, 
which is wrought by the labour and sweat of the 
brain, but that which is kindled mthin us, by an 
Heavenly warmth in our hearts. Select Discourses, 
p. 2, 3. ^ 

We must not think, we have then attained to the 
right Knowledge of Truth, when we have broke 
through the outward Shell of Words and Phrases, 
that house it up. — There is a knowing of the Truth 
as it is in Jesus, as it is in a Christlike Nature, as 
it is that sweet, mild, humble, and loving Spirit of 
Jesus, which spreads itself like a morning sun upon 
the souls of good men, full of Light and Life. It 
profits little to know Christ himself after the flesh ; 
but he gives his Spirit to good Men, that searcheth 
the deep things of God. Ibid. p. 8. 

Such a Life and knowledge as this is, peculiarly 
belongs to the true and sober Christian, who lives 
in him who is Life itself, and is enlightened by him 
who is the Truth itself, and is made Partaker of 
the Divine Unction, and knoweth all Things, as 
John speaks. Ibid. p. 21. 

The Doctrine of the Christian Eeligion pro- 
pounded to us by our Saviour and his Apostles, 
is set forth with so much simplicity, and yet with 
so much repugnancy, to that degenerate genius and 



THE HOLY SCRIPTURES. 133 

spirit, that rules in the hearts and lives of men, 
that we may truly say of it, it is both the easiest 
and hardest thing : it is a Revelation wrapt up in 
a Complication of Mysteries. Ibid. p. 285. 

The Scripture is written, Doctis pariter et iiidoc- 
tis : Alike to the learned, and the unlearned : and 
yet is Wisdom in a Mystery ; which the Princes of 
this World understand not ; a sealed Book, which 
the greatest Sophies ^ may be most unacquainted 
with. Ibid. p. 286. 

Therefore the best acquaintance with Religion 
is Qeo8i8axrog yvc^atg^ a Knowledge taught by God. 
Ibid. p. 287. 

It is God alone that acquaints the Soul with the 
Truths of Revelation. Ibid. p. 384. 

Archbishop Usher. 
The Spirit of God alone is the certain Interpre- 
ter of his Word written by his Spirit ; for no man 
knoweth the things pertaining to God, but the 
Spirit of God, 1 Cor. ii. 11, and no prophecy of 
Scripture is of any man's own interpretation; for 
prophecy was not brought by the will of man, 

^ Sophies or Sophists (fi-om ^ofpo^^ wise) — Wise or learned men ; 
in mere human wisdom or learning ; as the professors and teachers 
of Philosophy in ancient Greece — a class of men whom we may sup- 
pose the Apostle Paul had in mind, when writing to his CoU)ssian 
brethren, he says, "Beware lest any man spoil you through Philos- 
ophy and vain deceit, after tlie tradition of men, after the rudiment* 
of the world, and not after Christ." — Colos. ii. 8. — W. 



134 A TREATISE CONCERNING 

but the holy men of God spake as they were led 
by the Holy Ghost, 2 Pet. i. 20, 21. The inter- 
pretation therefore must be by the same Spirit, by 
which the Scripture was written, of which Spirit 
we have no certainty upon any Man's credit, but 
only so far forth, as his saying may be confirmed 
by the Holy Sci'iptures. Sum and Substance of 
Christian Religion, p. 24. Edit. 6. 

Dr. Owen. 

Oar Divines have lono; since laid down these two 
things, as indisputable positions. 

1. That the only publick, authentick, and infal- 
lible interpreter of the Holy Scriptures is the 
Author of them, from whose inspiration they receive 
all their truth, clearness and authority; and this 
Author is the Holy Spirit, partly speaking in the 
Scriptures themselves, and clearly and plainly ex- 
pounding his mind, and revealing it by the Anal- 
ogy of the Whole Divine Doctrine, or Truth deliv- 
ered in them, in all those parts or places, where it 
may seem he hath spoken more obscurely, and 
partly infusing Spiritual Light into our minds, 
whereby we may be led into all necessary truth 
revealed in the Word; and therefore, as Christ 
never appointed any such visible judge, as the 
Papists so much boast of, so there is no use at all 
for him. 



the holy scriptures. 135 

Edward Polhill. 
He (Christ) is the great Illuminator by his 
Spirit, and so opens our eyes to see the Mysteries 
in Christ and the Gospel : without this illumina- 
tion, the outward revelation gives not a saving 
knowledge. — The Gospel is a perfect outward Rev- 
elation, and Rule of Faith, yet our blindness needs 
an inward Illumination, that we may spiritually 
discern the Mysteries therein. Answer to Dr. Sher- 
lock, &c. p. 42, 43. 

Dr. Hammoistd. 

There is Need of God's illuminating Spirit to 
assist our weak eyes, our dark faculties. Postscript 
before his Paraphrase and Annotations upon the 
N, Test. p. 10. 

By the special operation of his Spirit, he [Christ] 
gave them [viz. two of his disciples that were going 
to Emmaus] the Understanding of the Scriptures, 
in those things especially which concerned the Mes- 
siah. Paraph, on Luke xxiv. 45. 

Richard Baxter. 

None can savingly know God the Father, but 
the Son, and he to whom the Son will make him 
known, by the Gospel and the Illumination of the 
Spirit. Paraph, upon Mat. xi. 27. 

The Understanding of Man is sluit against the 
undei'standing of things spiritual, till Christ open 



136 A TREATISE CONCERNING 

it. O ! pray for this opening. Note upon Lnke 
xxiv. 45. 

God by Hs Spirit hatli revealed them to us his 
Apostles, (and to others that have his Spirit in the 
Measure that they have it :) for the Spirit of God 
is given us (in our several measures) to teach us 
all things fit for us to know, even the Depths of 
God. Paraph, on 1 Cor. ii. 10. 

As a Man's Spirit is conscious of its own secret 
actings and thoughts, which no man else can know : 
So the Spirit of God knoweth the secret things of 
God, and maketh us know them in our Measures, 
which they that have not the Spirit, cannot by all 
their Learning know. Ibid, on ver. 11. 

And this Spirit, God hath given unto us ; not the 
Spirit of the w^orld, to make us carnally and worldly 
wise ; but the Spirit of God, to make us savour and 
know God's great mysterious Gifts of Grace. Ibid, 
on ver. 12. 

But they that have not the Spirit themselves, 
but mere nature, cannot with all their Learning, 
receive those spiritual mysteries revealed to us by 
God ; for they w^ill seem but f anatick dreams and 
foolishness to them, not to be believed. Nor can 
they understand them, for only a mind illuminated 
by God's Spirit doth discern them. Ibid, on ver 
14. 

He that believeth and confesseth that Jesus is 
the Lord, the true Son of God and our Saviour, 



THE HOLY SCRIPTUKES. 137 

hatb surely learned this of the Holy Ghost. Par- 
aph, on 1 Cor. xii. 3. 

As he (viz. the Holy Ghost) is thus the infalli- 
ble objective evidence of Christ's Truth, so is he in 
you an efficient illuminating Teacher, and ready 
vv^ithin you to plead Christ's Cause, and teach you 
all necessary Truth. Therefore you need not any 
man's testimony and teaching, as those do, that 
have no other. Paraph, on 1 John ii. 27. 

It (viz. the Spirit) is given now to the Faithful, 
not to reveal to them a new Law^ and Gospel, but 
to cause to understand, believe, love and obey that 
already revealed. Preface upon the N. Testament. 

Dr. JoHiN" Edwards. 

God is the Author of all divine Truth, and of the 
Discovery of it made to us. An inward enlighten- 
ing and irradiating of the Mind by the Holy Spirit 
is absolutely necessary, for the apprehending of 
the Divine Mysteries which are contained in the 
Doctrines of the Gospel. Free Discourse concern- 
ing Truth and Error, &c. p. 481. Printed 1701. 

Let every one of us pray with David, '' Lead me 
in thy Truth, and teach me," Psal. xxv. 5. " O send 
out thy Light and thy Truth, let them lead me," 
xliii. 3. " Teach me, O Lord, the Way of thy Stat- 
utes," cxix. 33. '' Open thou mine Eyes; that I may 
behold wondrous Things out of thy Law," ver. 18. 
We are sensible, O Father of heaven, that there is 



138 A TREATISE CONCERNING 

a natural darkness and blindness in our minds : 
"We cannot perceive the things of the Spirit : They 
are foolishness to us. And besides this natural in« 
disposition, we are on every side beset wdth im- 
pediuients in our way to Truth. The occasions of 
error and mistake are almost innumerable : We are 
miserably misled, and it is not in our power to 
direct our steps, and to keep the right Path. We 
therefore with all humility beg thy Guidance ; do 
thou vouchsafe to direct and assist us : Let th}^ 
Holy Spirit illuminate our Minds, that we may 
have a clear Discovery of thy Will, and that we 
may arrive to a sufficient Insight into all the Mys- 
teries of the Gospel. Ibid. p. 481, 482. 

To incourage you in your petitions, let me remind 
you of the Promises which our Saviour hath made 
viz. That '' The Spirit shall teach you all things," 
John xiv. 26. That this Spirit of Truth '' Shall 
guide you into all Truth," John xvi. 13. and St. 
John assureth you, that '^ The Anointing teacheth 
you of all things, and is Truth," 1. John ii. 27. Ibid. 
p. 482, 483. 

The Helvetian Confession. 

The Institution of true Religion depends upon 
the Internal illumination of the Spirit. Confess. 
&L Expos. Fidei Christianae, c. 1. in Corp. Confess. 

The understanding of Man doth not of itself 
rightly judge of Divine things. Ibid. c. 9, 



THE HOLY SCRIPTURBS. 139 

In regeneration, the understanding is inlightened 
by the Holy Spirit that it may understand both 
the Mysteries and Will of God. Ibid. 

Tlie Wirtemherg Confession. 
The gift of interpreting Scripture is not of 
human prudence, but of the Holy Ghost. The 
manifestation of the Spirit is given to every man, 
saith Paul, to profit withal. For to one is given, 
by the Spirit, the word of wisdom, &c. The Holy 
Spirit is most free in his communications, nor is he 
tied to a certain sort of men, but distributeth his 
gifts to men according to his own good pleasure. 
Wirtembergica Confessio, de sacr4 Scriptura, in 
Corp. Confess. 

The Synod of Dort. 
God powerfully inlightens the minds of the Elect 
by his Holy Spirit, that they may rightly under- 
stand, and discern the things that are of the Spirit 
of God. Canones Dordrecht super 3tio &l 4to 
Doctrinse cap. Artie. 11. in Corp. Confess. 

The Confession of Faith first agreed upon Inj the 
Assembly of Divines at Westminster^ and since 
approved by the General Assembly of the Kivli 
of Scotland. 

Nevertheless, we acknowledge the inward Illu- 
mination of the Spirit of God, to be necessary for 



140 A TREATISE CONCERNING 

the saving understanding of such things as are re- 
vealed in the Word. Chap. 1. of the Holy Scrip- 
tures, Sect. 6. 

This is the Confession of the Presbyterians; 
with whom the Independents and Particular Bap- 
tists, agree word for word ; and therefore I need 
not quote theirs. 

Thus we have a cloud of witnesses ; Scriptures, 
Fathers, Papists, Protestants of several denomina- 
tions, as Episcopal, Presbyterian ; and Congrega- 
tional, as Independents and Baptists ; attesting to 
the Truth of the Quaker's Principle, and indeed 
the Principle of all true Religion, Faith and Prac- 
tice ; the Internal Testimony of the Holy Spirit : ^ 
Who was the Teacher of the holy Patriarchs, 
Prophets, Apostles, and of all the righteous in 
every generation. For all that ever attained to 
the Saving knowledge of God, and of Jesus Christ, 
AVhom he hath sent a Light into the World, and 
of his mind and will, and received power and abil- 
ity to exercise Repentance towards God, and Faith 
towards our Lord Jesus Christ, they all had it by 
the Illumination, influence, and assistance of the 
Holy Spirit. For the Dispensation of the Holy 
Spirit, though in Degree different, yet hath been 
in all Ages of the World, one and the same for 
Kind, and is at this very Day ; " The Manifestation 
of the Spirit," being as Paul testifieth, '' given unto 
every Man to profit withal," 1 Cor. xii. 7. Both 



THE HOLY SCRIPTURES. 141 

Jews and Gentiles, bond and free, have a measure 
of this Spirit afforded unto them ; and if any re- 
main in darkness and unbelief, it is not occasioned 
through any defect or want of this spiritual Teach- 
er, but through men's negligence, non-attention and 
disobedience to His Divine illuminations, and teach- 
ings in their hearts and consciences. For God is 
good unto all the children of men, and affords them 
all a Day of gracious and merciful Visitation, with 
means sufficient both for their present and Eternal 
welfare, and ability proportionable to the day and 
means so afforded; so that if any fall short of 
Peace with God here, and everlasting Felicity here- 
after, their Failure and miscarriage will lye wholly 
at their own Doors; as on the other hand, all they 
who miud the Day of God's Visitation, and come 
through Faith in Christ, and sincere Obedience to 
witness the great Salvation that comes by Him, the 
alone Mediator and Saviour, havino; nothino; to 
ascribe unto their own free Will or good Works ; 
their hearts will be inlarged, and their mouths 
opened to give the Praise and Glory of all, to the 
free Grace of God, who is the sole Author and 
Donor of every good and perfect Gift. 

It hath been proved, both by Scripture Testi- 
mony, and sundry writers both ancient and modern, 
that it is only by the Testimony of the Holy Spirit 
of God in the hearts of the Faithful, that they cer- 
tainly and savingly know, the Holy Scriptures 



142 A TREATISE CONCERNING 

were given by Inspiration of God, and that the 
Holy Spirit is the chief, and only certain and inf al 
lible Interpreter of them. Now, therefore, let the 
sober and unprejudiced reader consider, what is the 
natural and necessary consequence of these pre- 
mises. Ouo;ht we not to acknowledo-e the same 
Spirit to be our chief Leader and Guide in the 
Things of God, and the principal and primary Rule 
of Faith and Practice ; yea, and the supreme and 
unerring judge in matters of Religion? For these 
have so necessary a connection with the former, 
that it being granted, as it cannot be fairly denied, 
by those who sincerely believe the Divine Authority 
of the Holy Scriptures ; that it is only by the in- 
ternal Testimony of the Spirit of God, that we come 
to a certain and Saving^ Knowledo^e, both of their 
Divine Authority, and of the Mysteries therein re- 
corded ; it necessarily follows, that the same Spirit 
is also the chief Leader and Guide in the things of 
God, the principal and primary Rule of Faith and 
Practice, and the su23reme unerring Judge in Mat- 
ters of Religion. 



THE HOLY SCRIPTURES. 143 



SECTION YI, 

SCTIONS ANSWERED ; AI 
GLARED HOW WE MAY CERTAINLY KNOW, THAT WE HAVE 
THE SPIRIT OF CHRIST, AND THAT OUR DOCTRINE IS OF 
GOD. 

/^BJ. But dotli not this in effect set tlie Holy 
^^ Scriptures aside, and render them useless ? 

Ans. No ; it sets them in their right place, and 
makes them truly useful ; for in owning them as 
we do, to be a secondary and subordinate Rule or 
Guide ; it doth not detract or derogate from them, 
but ascribes unto them what properly appertains 
to them, that is, to be ministerial and subservient 
to Him, to wit, the Holy Spirit, from Whom they 
came forth and receive all their Authority and 
Usefulness. 

For as we ought not so to acknowledge them a 
Rule of Faith and Practice, as thereby to lessen 
the supreme Authority of the Holy Spirit, so in 
asci-ibing the preeminence to the Holy Spirit, we 
do not contemn or undervalue the Holy Scrip- 
tures. 

Obj. But there are many impostors and deceiv- 
ers that pretend to the Spirit, and under that Pre- 
tence do publish their own foolish imaginations, aa 



144 A TREATISE CONCERNING 

the Sacred Dictates of the Divine Oracle : How 
shall we certainly know that we have the Spirit of 
Christ, and so be able to distinguish the one from 
the other? 

Ans. There were many impostors and deceivers 
in Christ's and the Apostles' Days, and so there are 
in ours : but as that did not hinder, but that there 
were those who were truly taught and led by the 
Holy Spirit, then, so it doth not hinder, but that 
there are such now. For though some are deceived, 
and have broached errors instead of truth, yet it 
doth not follow, that all are so deceived ; for then 
Christ's Promise would fail, which is impossible ; 
"Who promised to send the Comforter to guide the 
Faithful into all Truth. 

But to the Question, How shall we certainly 
know, that we have the Spirit of Christ, and that 
our Doctrine is of God ? 

Ans. Tliere is a two-fold Evidence of this, in- 
w^ard and outward. 

1. The inward evidence is the testimony of the 
Spirit itself. This testimony the Apostles had, 
" The Spirit itself beareth witness with our Spirit, 
that we are the children of God," Rom. viii. 16. 
And not only the Apostles had it, but it was, and 
is, also the common Privilege of the Faithful ; for 
the '^ Spirit of God dwells in them," ver. 11., 1 Cor. 
iii. 16., 2 Tim. i. 14. " They are led by the Spirit of 
God," ver. 14. ''They had received the Spirit of 



THE HOLY SCRIPTURES. 145 

Adoption, whereby tliey cried Abba, Father," ver. 
15. Gal. iv. 6. "The Spirit helps their Infirmities, 
and makes Intercession for them," ver. 2(3. '' They 
are the Temple of God," 1 Cor. iii. 17. "The Tem- 
ple of the Holy Ghost which is in them," 1 Cor. 
vi. 19. And as they have this Testimony in them- 
selves, so they know that they have it. For the 
testimony of the Spirit is a selfevidencing testi- 
mony. Therefore saith the Apostle John, " Hereby 
know we that we dwell in him, and he in us, be- 
cause he hath given us of his Spirit," 1 John iv. 13. 
Again, '' It is the Spirit that beareth witness, be- 
cause the Spirit is Truth," 1 John v. 6. ^' And he 
that belie veth on the Son of God, hath the Witness 
in himself," ver. 10. Now this Witness is a true 
witness and cannot deceive, because it is the Spirit 
of Truth. 

And as the Holy Spirit is such a witness, dwell- 
ing in, and leading and guiding the Faithful ; so 
that they may certainly know that tliey have the 
same Spirit dwelling in, and leading and guiding 
them, and that, by its inward evidence. 

1. For they may certainly know, that they do be- 
lieve on the Son of God, with that Faith that is 
unfeigned, and by which the heai't is purified: for 
this Faith is evidential and assuring ; and conse- 
quently the knowledge of it is certain. Now they 
who certainly know, that they have this knowl- 
edge, may be certain also of the Spirit of Christ 
7 



146 A TREATISE CONCERNING 

dwelling in them ; for " He that believeth on the 
Son of God, hath the witness in himself," 1 John v. 
10. and this witness is the Spirit, for it is the 
'^ Spirit that beareth Witness," ver. 6. Of whose 
Testimony they may be as certain, as of that Faith 
which the Spirit beareth Witness to. 

2. They may certainly know, that they love the 
Lord above all, and their neighbour as themselves ; 
for the command implies not only a possibility of 
knowing of it in general, but also of such a knowl- 
edge, as respects their own immediate concern- 
ment therein, and personal benefit arising from a 
sense of their conformity and obedience thereunto. 
And seeing they may certainly know this, they may 
also as certainly know, that the Spirit of Christ 
dwelleth in them ; for '^ God is Love, and he that 
dwelleth in Love, dwelleth in God, and God in 
him," 1 John iv. 15. And '' If we love one another, 
God dwelleth in us, and his Love is perfected in 
us," ver. 12. 

3 They may certainly know that Christ lives in 
them, and consequently that they have his Holy 
Spirit ; " I live," saith the Apostle, '' and yet not I, 
but Christ liveth in me," Gal. ii. 20. And lest any 
should say, this was a privilege peculiar to him 
and the rest of the Apostles ; he shows that all 
Believers are intitled to it. '' Examine yourselves," 
saith he to the Corinthians, '' whether ye be in the 
Faith ; prove your own selves. Know ye not your 



THE HOLY SCRIPTURES. 147 

own selves, how tliat Jesus Christ is in you, except 
ye be Keprobates," 2 Cor. xiii. 5. He makes it 
the incumbent duty of every individual Christian, 
to examine himself, and to come to a certain knowl- 
edge of Christ's being in him ; a matter of such 
importance, that he makes the Ignorance of it, a 
Mark of Reprobation ; and therefore it is possible 
to be attained, or the exhortation can have no force 
in it. 

4. This matter is further evident from the Prom- 
ise of Christ to his Disciples ; '' Ye shall know that 
I am in my Father, and you in me, and I in you," 
John xiv. 20. " Ye shall know : " and to let us 
understand, that this Promise was not limited to 
them, he addeth ver. 21. ^'He that hath my Com- /^ 
mandments, and keepeth them, he it is that loveth 
me ; and he that loveth me, shall be loved of my 
Father, and I will love him, and will manifest my- 
self to (^ or in) him." Which Manifestation is ex- 
pressed, ver. 23, by their ''Coming unto him, and 
making their Abode with him." Which would be 
very strange, if this Coming to, and Abode with 
him, should not be known by him, and all those to 
whom the}' thus come, and with whom they thus 
abide. Besides, the Denial of the Knowledge of 
this Manifestation and Indwelling of Christ, is a 
flat Contradiction to his Promise, Ye shall know. 



^ 3i«/x(^( 



)avi(T(ii avTU) ffjiavTov, 




148 A TREATISE CONCERNIXG 

And that tliis Knowledge as aforesaid, hatli rela- 
tion to the Spirit of Truth, he tells his disciples, 
and in them all the Faithful, as the context makes 
it out, '' I will pray the Father, and he shall give 
you another Comforter, that he may abide with 
you for ever, even the Spirit of Truth, which the 
World cannot receive, because it seeth him not, 
neither knoweth him : but ye know him, for he 
dwelleth with you and shall be in you," ver. 16, 17. 
And, did not Christ, in his discourse with the 
woman of Samaria, say unto her ? '' Whosoever 
drinketh of the Water that I shall give him, shall 
never thirst ; but the Water that I shall give him, 
shall be in him, a Well of AVater springing up into 
everlastino' Life," John iv. 14. And to the Jews 
on that great day of the feast of Tabernacles, ^' He 
that believeth on me, as the Scripture hath said, 
out of his belly shall flow rivers of living Water," 
John vii. 8. ^' But this spake he of the Spirit, 
which they that believe on him, should receive," 
ver. 9. And can the Spirit be thus received, as a 
" Well of Water springing up into everlasting 
Life," or as " Rivers of living Water," but it must 
be known by those in whom this well, these rivers 
of livino: Water are ? 

5. If a Man may certainly know that he is a 
Member of the mystical Body of Christ, then he 
may certainly know that he hath the Spirit of 
Christ dwellino^ in him. But the former is true, 



THE HOLY SCRIPTUKES. 149 

and therefore the latter. For Proof of the former, 
I argue thus ; If he may certainly know his Sancti- 
fication, new Birth, Adoption, Justification, Growth 
in Grace, and Perseverance therein to the End, then 
he may certainly know, that he is a Member of the 
mystical Body of Christ. But he may certainly 
know his Sanctification, new Birth, &c. 

1. His Sanctification. '' Ye know," saith the 
Apostle Peter, '' that ye were not redeemed with 
corruptible Things, as silver and gold, from your 
vain conversation, received by tradition from your 
fathers, but with the precious Blood of Christ, as 
of a Lamb without Blemish and without Spot," 1 
Pet. i. 18, 19. '' Seeing ye have purified your souls 
in obeying the truth through the Spirit," ver. 22. 
" Elect according; to the ForeknowledQ;e of God the 
Father, through Sanctification of the Spirit unto 
Obedience, and sprinkling of the Blood of Jesus 
Christ," ver. 2. '' Ye also as lively stones, are built 
up a spiritual House, an holy Priesthood, to offer 
up spiritual Sacrifices acceptable to God by Jesus 
Christ," 1 Pet. ii. 5. " A chosen Generation, a 
royal Priesthood, an holy Nation, a peculiar Peo- 
ple ; that ye should show fortli the Praises," ^ or 
Virtues, "of him who hath called you out of dark- 
ness, into his marvellous Liglit. Which in time 
past were not a people, but are now the People of 



150 A TREATISE CO:^CERNING 

God, whicli had not obtained mercy, but now have 
obtained Mercy," ver. 9, 10. These passages make 
it manifest, that Sanctification is a thing certainly 
to be known by the sanctified ones. A Work 
whereof they may be assured, from an inward, real 
sensation or feeling in themselves. For they are 
the Sheep of Christ; they hear, they know his 
Voice : he calleth them by Name, leadeth them out, 
goeth before them, and they follow him, John x. 
3, 4. They know him to be the Door into the 
Sheep-fold, ver. 1, 7, 9. The good Shepherd, that 
giveth his Life for the Sheep, for he knoweth his 
Sheep, and is known of them, ver. 11, 14. For they 
have their Life, Feeding and Salvation from him. 

2. The New-birth or Regeneration, is a thing 
which may be certainly known ; for when a man 
is born again, I mean by a thorough work of the 
Spirit of Christ, then Christ is formed in him, and 
he is a new Creature, in Christ, and " Old Things are 
passed away; behold, All Things are become new," 
2 Cor. V. 17. The old man is put off, and the new 
man is put on ; For a new Heart, and a new Spirit 
is given to him, that is thus born again, and an 
" Understanding that he may know him that is 
true," 1 John v. 20. ^' For he is taught of God, as 
the truth is in Jesus," John vi. 45, and Eph. iv. 21. 

3. Adoption may be certainly known by the 
Faithful in Christ Jesus : for '' When the Fulness 
of the time was come, God sent forth his Son made 



THE HOLY SCRIPTURES. 151 

of a woman, made under the Law : to redeem them 
tliat were under the Law, that we might receive 
the Adoption of Sons. And because ye are Sons, 
God hath sent forth the Spirit of his Son into your 
Hearts, crying Abba, Father," Gal. iv. 4, 5, 6. And 
can Adoption be received, and yet remain imjDossi- 
ble to be known by the Adopted? or, the Spirit 
of Christ cry, Abba, Father, in their hearts, and 
they may not know it ? or, they themselves by the 
Spirit of Adoption use the same Cry, Rom. viii. 
and yet be ignorant thereof ? 

4. Justification may also be certainly known by 
those that are Justified, or, else what means that 
language of the Apostle Paul, '^ Therefore being 
justified b}' Faith, we have Peace with God, through 
our Lord Jesus Christ," Rom. v. 1. "And such 
were some of you ; but ye are washed, but ye are 
sanctified, but ye are justified, in the Name of the 
Lord Jesus, and by the Spirit of our God," 1 Cor. 
vi. 11. It would minister little Comfort or Satis- 
faction to those to whom he thus wrote, if they 
were under an absolute Impossibility of witnessing 
the Truth of it in themselves. 

5. Growth in Grace may no less be certainly 
known by those that do grow therein. For, 

1. The Apostle Peter exhorts to it, " Grow in 
grace, and in the knowledge of our Lord and Sa- 
viour Jesus Christ," 2 Pet. iii. 18. ^' Add to your 
faith, virtue; and to virtue, knowledge; and to 



152 A TREATISE CO:^TCERNING 

knowledge, temperance; and to temperance, pa- 
tience; and to patience, godliness; and to godliness, 
brotherly kindness ; and to brotherly kindness, 
charity," 2 Pet. i. 5, 6, 7. 

2. The Apostle Paul proves the possibility, yea, 
the Certainty of attaining this Knowledge, from 
the blessed gifts and effects of Christ's Ascension, 
who '^ Gave some, apostles ; and some, prophets ; 
and some, evangelists ; and some, pastors and teach- 
ers ; for the perfecting of the saints, for the work 
of the ministry, for the edifying of the Body of 
Christ : till we all come in the Unity of the Faith, 
and of the Knowledge of the Son of God, unto a 
perfect Man, unto the measure of the stature of the 
Fulness of Christ," Eph. iv. 8, 11, 12, 13. 

l^. The Apostle John exemplifies it in three 
States or Growths in Christianity, as little Children, 
young Men, and Fathers. " I write unto you. Fa- 
thers, because ye have known him, that is, from the 
beginning. I write unto you, young Men, because 
ye have overcome the Avicked One. I write unto 
you, little Children, because ye have known the 
Father," 1 John ii. 13. 

Can these Gifts be given to, and this Growth be 
in Men, and themselves remain ignorant thereof ? 

6. And Lastly, Perseverance in the Grace of 
God unto the End, may be certainly known by the 
true disciples and Followers of Christ. " They 
that walk in the Light," 1 John i. 7. ^' That pa- 



THE HOLY SCRIPTURES. 153 

tiently continue in "Welldoing," Kom. ii. 7. "That 
cry day and night unto God," Luke xviii. 7. '' That 
are steadfast and unmovable, always aboundino; in 
the work of the Lord," 1 Cor. xv. 58. " That ]'un 
with Patience the Race that is set befoi'e them, 
looking unto Jesus the Author and Finisher of 
their Faith," Heb. xii. 1, 2. "That are Followers 
of God as dear Children," Eph. v. L " That are 
led by the Spirit of God," Eom. viii. 14. "That 
press towards the mark for the Prize of the high 
calling of God in Christ Jesus," Phil. iii. 14. "That 
are fervent in Spirit, serving the Lord," Rom. xii. 
11. " That are perfecting Holiness in the fear of 
God," 2 Cor. vii. 1. "That pray alway, with all 
Prayer and Supplication in the Spirit, and watch 
thereunto with all Perseverance," Eph. vi. 17. 
" That through the Spirit wait for the hope of 
righteousness by Faith," Gal. v. 5. " That abstain 
from all appearance of evil," Thess. v. 22. " That 
eat of the hidden Manna, and that have the white 
stone, and in the Stone a new Name written, which 
no man knoweth, saving he that receiveth it," Rev. 
ii. 17. "That have washed their robes, and made 
them white in the blood of the Lamb ; and there- 
fore are before the throne of God, and serve him 
day and niglit in liis Temple, and lie that sitteth 
upon the thi'one dwelleth among them," Rev. vii. 
14, 15. "That come to be made pillars in tlie t(^m- 
ple of God, and go no more out," Rev. iii. 1 2 They 



154 A TREATISE CONCERNING 

are those tliat persevere in the grace of God, and 
so persevering tliroiigli the continual help and as- 
sistance of the Holy Spirit, working in them that 
which is well pleasing in the sight of God through 
Jesus Christ, to whom be glory for ever and ever; 
they cannot but be sensible of their Perseverance 
and Continuance in the Grace of God. 

The Certainty of this internal Evidence may be 
demonstrated from their spiritual sense and expe- 
rience, which the Faithful are made partakers of 
in their measure. For as they have outward and 
corporeal senses to distinguish outward and cor- 
poreal things ; so they have inward and spiritual 
senses to discern inward and spiritual things. 

They have a spiritual Taste given them; '' How 
sweet are thy words unto my taste ? yea, sweeter 
than honey to my mouth, Psal. cxix. '103. '' O 
taste and see that the Lord is good," Psal. xxxiv. 8. 

They have a spiritual Smell; '^Because of the 
savour of thy good ointments, thy name is as oint- 
ment poured forth, therefore do the virgins love 
thee," Cant. i. 3. 

They have a spiritual Hearing, Sight and Touch ; 
" That which was from the beginning, which we 
have heard, which we have seen with our eyes, 
which we have looked upon, and our hands have 
handled of the Word of Life, that which we have 
seen and heard, declare we unto you," 1 John i. 1, 
3. And that this is to be understood not of out 



THE HOLY SCRIPTURES. 155 

ward Hearing, Seeing, and Handling, but of that 
whicli is inward and spiritual, 1 Jolin ii. 3, is man- 
ifest from what immediately follows in the 2d and 
3d Verses ; ^'That ye also may have fellowship with 
us; and truly our fellowship is with the Father, 
and with his Son Jesus Christ." For as this Fel- 
lowship is inward and spiritual, so also is the Sense 
which the Faithful have and exercise in it. 

2. As to outward Evidence in the matter under 
consideration, viz. Of certainly knowing that we 
have the Spirit of Christ ; though the inward evi- 
dence claims the Preference, yet there is that ob- 
servable in Life and Conversation, which carries 
the image and superscription of Certainty upon it. 
The Apostle John hath laid down a certain Rule 
in this Case, '' Every one that doeth Kighteousness 
is born of him," viz. of God, 1 John ii. 29. '' He 
that doeth righteousness is righteous, even as he is 
righteous," 1 John iii. 7. '' He that doeth good, is 
of God," 3 John v. 11. '^ Hereby do we know that 
we know him, if we keep his commandments. He 
that saith I know him, and keepeth not his com- 
mandments, is a liar, and the truth is not in him. 
But whoso keepeth his word, in him verily is the 
love of God pei-fected : hereby know we that ^ve 
are in him," 1 John ii. 3, 4, 5. And the Apostle 
James describing the pure Keligion, and undefiled 
before God and the Fathei*, draws it up in this 
short, yet very comprehensive Manner. It is ''To 



156 A TREATISE CONCERNING 

visit the fatherless and widows in their affliction, 
and to keep himself unspotted from the world," 
James i. 27. 

Faith itself is but an empty Name, without Good 
Works. " For what doth it profit, my brethren, 
though a man say he hath Faith, and have not 
Works ? Can Faith save him ? If a brother or 
sister be naked, and destitute of daily food ; and 
one of you say unto them, depart in peace, be you 
warmed and filled ; notwithstanding ye give them 
not those things which are needful to the body; 
what doth it profit ? Even so Faith ; if it hath 
not Works, is di^ad, being alone," James ii. 14, 15, 
16, 17. Works are an evidence and demonstration 
of Faith. '^I will show thee my Faith by my 
Works," ver. 18. Abraham and Rahab were justi- 
fied by Works, ver. 21, 25. They have that Rela- 
tion in some sort unto Faith, which the Soul hath 
to the Body, '' For as the Body without the Spirit 
is dead, so Faith without Works is dead also," ver. 
26. The Works the Apostle instances in were ex- 
ternal, viz. Abraham's offering Isaac his Son upon 
the Altar, and Rahab's receiving the Messengers, 
and sending them out another Way, ver. 21, 25, 
and being certain evideaces of their liv^ing Faith, 
we may thence conclude, that if by Faith we work 
Righteousness, we have that Faith also, and con- 
sequently the Spirit of God, the sole Author and 
efficient cause thereof, by which He doth enable ua 



THE HOLY SCRIPTURES. 157 

to do the Works of Righteousness. And this 
shows the necessary Conjunction or Concurrence of 
Faith and Works in Justification ; for whether 
Faith and Works be considered as Fruits of the 
Spirit, or conditions of the covenant of Grace, yet 
both must concur in complete Justification ; it be- 
ing God that justifieth by both ; for the Apostle 
James is positive, ''That by Works a Man is justi- 
fied, and not by Faith only," ver. 24. That is, 
such Works as are wrought by the Spirit of 
Christ through Faith ; Works of Evangelical 
Holiness and Obedience. For the old and new 
Covenant do so far agree, that the condition, 
upon which eternal Life was, and is, promised 
under l)oth, remains unalterably the same. Do 
this and live, was the style of the old covenant ; 
and is it not also the language of the new? Did 
not Christ say to his disciples, " If ye know these 
Things, happy are ye if ye do them," John xiii. 17. 
'^Not every one that saith unto me, Lord, Lord, 
shall enter into the Kingdom of Heaven ; but he 
that doeth the Will of my Father Avhich is in 
Heaven," Matth. vii. 21. ''Therefore, whosoever 
heareth these sayings of mine, and doeth them, I 
will liken him to a wise man, which built his 
house upon a rock ; and the rain descended, and 
the floods came, and the winds blew, and beat upon 
that house : and it fell not, for it was founded u})()n 
a Piock," ver. 24, 25. And to the young Man, '' If 



158 A TREATISE CONCBRNING 

thou wilt enter into Life, keep the Command' 
ments? " Mat. xix. 17. And again, in the Rev. "I 
am Alpha and Omega, the beginning and the end, 
the first and the last. Blessed are they that do 
his Commandments, that they may have Right 
to the Tree of Life, and may enter in through the 
Gates into the City," Rev. xxii. 13, 14. Agreeable 
hereunto is the Doctrine of the Apostle Paul; for 
though he insisted upon Justification by Faith with- 
out the deeds of the ceremonial Lav^, yet he excludes 
neither moral, nor evangelical Obedience. For 
'' In Christ Jesus," saith he, " neither Circumcision 
availeth any thing, nor uncircnmcision, but Faith 
which worketh by Love," Gal. v. 6. ''A new 
creature," Gal. vi. 15. ''The keeping of the Com- 
mandments of God," 1 Cor. vii. 19. " For not the 
hearers of the law are just before God, but the Doers 
of the Law shall be justified," Rom. ii. 13. "Jesus 
Christ being the author of Eternal Salvation to 
them that obey him," Heb. v. 9, so that Faith and 
Works are both, concerned in our complete Justifi- 
cation; Faith preceding. Works immediately ac- 
companying ; or, as the Apostle James expresseth 
it in the Example of Abraham, both the father and 
pattern of all the Faithful, " Seest thou how faith 
wrought with his works, and by Works was Faith 
made perfect ? " James ii. 22. For no Man is or 
can be justified by a solitary, dead, or un working 
faith. Whosoever is justified, he is also in measure 



THE HOLY SCRIPTURES, 159 

sanctified. And ^ so far as he is sanctified, so far 
he is justified, and no further. I do not here mean 
God's gracious Non-imputation, or Remission of 
former Transgressions, which is his Justification 
from the Guilt of Sins that ai^e past, wherein he is 
pleased freely to forgive them, on the Account of 
Christ alone, the great and only Sacrifice of Pro- 
pitiation, through our Repentance from dead 
Works, and Faith towards the Lord Jesus Christ. 
For this admits of no degree, but is one entire and 
complete act of his free pardoning Grace and 
Mercy, for the Sake of Christ. But the Justifica- 
tion, I now speak of, is the making of us just or 
righteous by the continual help, work, and opera- 
tion of his Holy Spirit, in our waiting upon the 
Lord in Faith and humility for it, whose grace is 
never wanting to those that truly seek unto, and 
rely only upon him, to subdue and mortify Sin, 
both in its acts and habits, in its being and nature 
in us, and to quicken and raise us up to universal 
Holiness and righteousness of Life, to the end that 
we may grow in grace and the saving knowledge 
of our Lord and Saviour Jesus Christ. And as we 



^ Justitla Dei nobis fit justitla, cum ei colicerendo juste vhnnius ; et 
tanto magis mimisve justi sumus, qiianto may is ilU minus've cohceremus, 
Aug. Epist. 85. an Consentium. 

The Righteousness of God, is made our righteousness, ^vllen by 
cleaving unto Him we Hve righteously; and we are so nuieh the 
more or less righteous, as we do more or less cleave unto Him. 



160 A TREATISE COXCERXING 

wait for the continual lielj) and assistance of hisi 
Holy Spirit, and come to witness tlie effectual work- 
ing of the same in ourselves ; so we shall experi- 
mentally find, that our Justification is proportion- 
able to our Sanctification ; for as our Sanctification 
goes forward, ^vhich is always commensurate to our 
faithful Obedience to the manifestation, influence, 
and assistance of the light, grace, and Spirit of 
Christ ; for all our loss is in the unfaithfulness and 
disobedience ; so shall we also feel and perceive the 
Progress of our Justification, that is to say, upon 
every Act or Degree of Sanctification, an Act or 
Degree of Justification. And for an evidence of 
this, I appeal not only to the Testimony of the 
Scriptures, but to the Witness of Grod, in the Hearts 
and Consciences of all the truly sanctified and justi- 
fied Ones. 

Obj. If Justification be making a man just or 
rio;hteous, then there is no Difference between Justi- 
fication and Sanctification, but the Scrij)tures make 
a Difference between them. 

Ans. Justification, as it denotes God's gracious 
Non-imputation or Remission of Sins that are past, 
for the sake of Christ alone, upon our Repentance 
and Faith, so it differs from Sanctification. 

For to justify in that Sense is to pardon or for- 
give ; and though God doth never pardon any their 
former Transo:ression>i, without some true work of 
Sanctification beo;un in the soul ; vet that Pardon 



THE HOLY SCRIPTURES. 161 

is not Sanctification. But taking Justification for 
the making just or righteous in the Sense a little 
before explained, so it is all one with Sanctification : 
And so the Apostle Paul frequently uses it; "But 
to him that worketh not, but belie veth on him that 
justifieth the Ungodly," Rom. iv. 5, where by justi- 
fying the Ungodly is understood the making of 
him just or righteous; and not the Reputing or 
Reckoning of him so, that is unjust and unrighte- 
ous ; for that would be a manifest contradiction to 
the Justice and Righteousness of God, who ac- 
counteth all Men as they are, and therefore justi- 
fying in this place is to be taken for making Just, 
or sanctifying. Augustine hath a good note upon 
this text. 

Who is it that justifieth the ungodly ? He that of 
the ungodly maketh him just or righteous. Aug. 
in Psal. 30. concione prima. 

So Dr. Gell, " Can this be truly said of the most 
just God, that he justifies the Ungodly? Doth he 
not say expressly, I will not justify the wicked ? 
Exod. xxiii. 7. Nay, doth he not abhor this in us? 
Prov. xvii. 15, and xxiv. 24. Isa. v. 23. How then 
can God be said here to justify the ungodly? I 
have heretofore, saith he, shown, that God then 
justifies the Ungodly, when he takes away his Un- 
godliness from him. It is not therefore to be un- 
derstood 'in sensu composito;' as if then, when (lod 
had justified the ungodly, he yet continued ungodly ; 



162 A TREATISE CONCERNING 

but ^ in sensii diviso ; ' God justifies the ungodly, by 
takino; awav bis uno;odliness from bim. And tbus 
Abrabam being yet an Idolater, as Pbilo Judoeus, 
and divers of our own gatber out of Josb. xxiv. 2, 
be believed in God, wbo justified Abrabam, and 
took away bis Idolatry and all bis sins from bim, 
and made bim of an Idolater, a Worsbipper of tbe 
true God ; of an Ungodly man, a Godly man ; so 
God justifies tbe Ungodly. See bis '' Essay towards 
tbe Amendment of tbe last Englisb Translation of 
tbe Bible," p. 152. 

So Bisbop Hall, '' Tbat tbere is an inherent Jus- 
ti(5e in us, is no less cei'tain ; tban tbat it is wrought 
in us by tbe Holy Ghost. For God doth not justify 
tbe wicked man as such ; but of wicked makes bim 
good ; not by mere acceptation, but by a real 
Change, while be justifies him whom he sanctifies. 
These two Acts of Mercy are inseparable." And 
in the Margin be quotes Bellarmin, to show bis 
accordance with bim in this point. ^ Nunquam re- 
mittitur culpa, quin simul infundatur justitia, Bel- 
lar. L 2. de justific. cap. 13. Tbe old Keligion, 
chap. V. p. 27. Edit. 2. 

" We may," saith John Smith, "in a true sense be 
as Legal as ever tbe Jews were, if we converse with 



^ *' The Fault is never forgiven, but Justice is withal infused." 
Or more correctly rendered, thus: "The Sin is never remitted, 
unless at the same time Righteousness is imparted." W. 



THE HOLY SCRIPTURES. 1 G3 

the Gospel, as a thing only without us, and be as 
far short of the Righteousness of God as they were, 
if we make the Righteousness, which is of Christ 
by Faith, to serve us only as an Outward Covering, 
and endeavour not after an internal Transformation 
of our minds and souls into it." Select Discourses, 
p. 324. 

'' Far be it from me," saith he, '^ to disparage in 
the least the Merit of Christ's Blood, his becoming 
obedient unto deatli, whereby we are justified. But 
I doubt sometimes some of our Doo-mata and no- 
tions about Justification may puff us up, in far 
higher and goodlier conceits of ourselves, than God 
hath of us ; and that we profanely make the un- 
spotted Righteousness of Christ, to serve only as a 
Covering, to wrap our foul deformities and filthy 
vices in. Ibid. 

" Again, I doubt not but the merit and obedi- 
ence of our Saviour, gain us favour with God, and 
potently move down the benign influences of Heaven 
upon us; but I think we may sometimes be too 
lavish and wanton in our imaginations, in fondly 
conceiting a greater change in the esteem, which 
God hath of us, than becomes us, and too little 
reckon upon the real and vital emanation of his 
favour upon us." Ibid. p. 325. 

Then he proceeds to lay down the doctrine of 
Justification and divine Acceptance ; and for the 



164 A TREATISE CONCERNING 

better understanding of his mind therein, he com- 
prises it in these two propositions. 

1. '' That the Divine judgment and estimation 
of every thing is according to the Truth of the 
thing; and God's acceptance or disacceptance of 
things is suitable and proportionable to his Judg- 
ment. Thus St. Peter plainly tells us, Acts x. 
" God is no Respecter of persons ; but every one 
that worketh righteousness is accepted of him." 
Ibid. 825, 326. 

2. '' God's justifying of sinners in pardoning and 
remitting their Sins, carries in it a necessary Ref- 
erence to the sanctifying of their Natures ; with- 
out which, Justification would rather be a glorious 
Name, than a real Privilege to the Souls of Men." 
Ibid. ]). 329. 

In the same Sense the Apostle Paul useth the 
Word justified, viz. for made just or righteous, 
Rom. V. 1. '^ Therefore being justified by Faith, 
we have Peace with God, through our Lord Jesus 
Christ." For the Justification here spoken of, is 
that which is attended with "• Peace with God," a 
fruit of the Spirit, Gal. v. 22. " The Work of 
Righteousness," Isa, xxxii. 17, wrought and wit- 
nessed inwardly ; and therefore they that have it 
are made just or righteous. A wicked or unright- 
eous man can have no Peace with God in that 
state; for as the Prophet Isaiah testifieth, "There 
is no Peace, saith my God, to the wicked," chap. 



I 

I 



THE HOLY SCRIPTURES. 1G5 

Ivii. 21, and the Apostle Paul, that ^'The wrath of 
God is revealed from Heaven, against all ungodli- 
ness, and unrighteousness of men," Rom. i. 18, and 
that '' He will render to every man according to 
his Deeds; unto them that are contentious, and do 
not obey the truth, but obey unrighteousness, in- 
dignation and v^rath, tribulation and anguish upon 
every soul of man that doeth evil, of the Jew first 
and also of the Gentile," Rom. ii. 6, 8, 9. So if we 
consider the nature of things, it is impossible it 
should be otherwise. For God being righteousness 
itself, most perfect, yea, infinite and eternal Right- 
eousness, how can an unrighteous man remaining in 
his Unrighteousness have Peace with him ? '' Thou 
art not a God," saith David, " that hath pleasure 
in wickedness, neither shall evil dwell with thee. 
The foolish shall not stand in thy sight; thou 
hatest all workers of iniquity," Psal. v. 4, 5. And 
having humbly sought the Lord in this weighty 
matter, " Lord, who shall abide in thy tabernacle ? 
Who shall dwell in thy holy hill ? " The Lord gave 
him this gracious Answer, '' He that walketh up- 
rightly, and worketh righteousness, and speaketh 
the truth in his heart," Psal. xv. 1, 2. So the 
Prophet Isaiah, '' The Sinners in Zion are afraid, 
fearf ulness hath surprised the hypocrites : Who 
among us shall dwell with the devouring fire ? 
Who among us shall dwell with everlasting burn- 
ings? He that walketh righteously, and s])eaketh 



166 A TREATISE CONCERNDsG 

uprightly, lie that despiseth tlie gain of oppressions, 
that shaketh his Lands from holding of bribes, tliat 
stoppeth his ears from hearing of blood, and shut- 
teth his eyes from seeing evil. He shall dwell on 
High ; liis place of defence shall be the Munitions 
of Rocks, bread shall be given him, his waters 
shall be sure," Isa. xxxiii. 14, 15, 16. Thus the 
Righteous, they that are truly, not imaginarily so, 
have Peace with God, through Faith in Jesus 
Christ. 

They have Communion with the Father and the 
Son, and fellowship with the Spirit, being joined 
to the Lord, and made partakers of the Divine 
nature. But with the unrighteous, it is not so ; 
they are in the enmity against God, and in the alien- 
ation from that Heavenly communion which the 
righteous, by the Righteousness of Christ, gracious- 
ly wrought in them by his Holy Spirit, and so 
truly imputed, or accounted to them through Faith 
in the operation of God, do enjoy. '' For what 
fellowship hath righteousness with unrighteous- 
ness ? And what communion hath light with dark- 
ness ? And what concord hath Christ with Belial ? " 
2 Cor. vi. 14, 15. It is no more possible for an un- 
righteous man or woman to have Peace with God, 
abiding such, than for the greatest Contrarieties to 
be reconciled. And therefore it beino; Peace with 
God through Jesus Christ, which is the blessed 
Fruit of the Justification here mentioned by the 



THE HOLY SCRIPTURES. 167 

Apostle, and this Peace none other but the Work of 
Righteousness, the Justified in this text, without 
manifest contradiction to the genuine scope and 
argument of it, cannot be understood of any, but 
such as are made Just or Righteous. 

This Argument the Aj)ostle prosecutes through- 
out Chapter v. Rom., shewing, ver. 8, how '' God 
commendeth his Love towards us, in that while 
we were yet sinners, Christ died for us," ver. 
10. That " When we were enemies, we were 
reconciled to God by the Death of his Son," put 
into a Capacity of reconciliation, ver. 9. That 
we are justified by his Blood; that is, he and the 
saints in Christ Jesus, were made just or righteous 
by the blood of Christ, as is evident from ver. 19. 
" As by one man's disobedience many were made 
sinners ; so by the obedience of one, shall many be 
made righteous." Where observe the Parallel be- 
tween the one and the other. As the One were 
made Sinners, truly and really, so the Other are 
truly and really made Righteous. That this is the 
meaning of the Apostle, will appear by consulting 
other places where the same subject is treated of. 
See CoL i. 14. " In whom we have redemption 
through his blood, even the forgiveness of sins." 
But is this Redemption onl}^ to be taken outwardly ? 
No surely; for here is an inward Redemption prin- 
cipally intended, as the Apostle's foi'cgoing words 
clearly evince. ^'Giving thanks," saith he, ''unto 



168 A TREATISE CONCERNING 

the Father, which hath made us meet to be par 
takers of the inheritance of the saints in light ; who 
hath delivered us from the power of darkness, and 
hath translated us into the kingdom of his dear 
Son," ver. 12, 13, which Words show that the Re- 
demption, w^hich he and Timotheus had through 
the Blood of Christ, was an inward, spiritual Re- 
demption ; for they were delivered from the power 
of darkness, and translated into the Kingdom of 
Christ, and so made meet to be Partakers of the 
Inheritance of the Saints in light ; which denotes 
an inward Change of heart and mind, which no 
mere outward imputation could effect. And then 
for the remission of sins, by which this redemption 
is expressed, it signifies more than the bare Par- 
doning or Forgiving of them, namely ; the putting 
of them away by real Sanctification. See Luke i. 
77, and xxiv. 47, where the Knowledge of Salva- 
tion, and Repentance, are placed before Remission 
of Sins, to show that they are then effectually par- 
doned, when they are put aw^ay from us by Re- 
pentance ; in which consists the experimental knowl- 
edge of Salvation. For till we know a cleansing 
from sin in our measures, the notion of forgiveness 
will avail us little. And therefore David, when 
he begs for pardon, is very imj)ortunate to have 
his Sins put away from him, expressing the matter 
by walking, cleansing, purging, Psal. li. 2, 7. And 
Asaph prays after the same manner, '^ Help us O 



THE HOLY SCRIPTURES. 169 

God of our salvation, for the glory of thy Name ; 
and deliver us, and purge away our sins for thy 
Name's Sake," Psal. xcvii. 9. So the Lord speaks 
by the Prophet Isaiah, to rebellious Judah, " Wash 
you, make you clean ; put away the evil of your do- 
ings from before mine eyes ; cease to do evil ; learn 
to do well." And then it follows, ''Though your 
sins be as scarlet, they shall be as white as snow : 
though they be red like crimson, they shall be as 
wool," Isa. i. 16, 17, 18. It is true, the Lord par- 
dons Sin, not upon Consideration of any Merit or 
Desert in our Repentance, Faith, and Obedience, 
but purely of his Free Grace and Mercy in Christ 
Jesus ; yet, whensoever he doth it, there is a previ- 
ous Work of Sanctification, as a necessary condition 
or qualification required thereunto. " For thus saith 
the Lord, the God of Israel, — I will cleanse them 
from all their iniquity, whereby they have sinned, 
and whereby they have transgressed against me," 
Jer. xxxiii. 4, 8. This is also expressed by the 
sprinkling of clean Water upon them, Ezek. xxxvi. 
25, to cleanse them from their filthiness ; and by 
the '' Fountain opened to the House of David, and 
to the inhabitants of Jerusalem, for sin, and for 
uncleanness," Zee. xiii. 2. Of the same Import is 
that saying of Christ to Peter, '' If I wash thee 
not, thou hast no Part with me," John xiii. 8, and 
of Peter to the Jews, " Repent ye therefore and be 
converted, that your sins may be blotted out, ^vhen 



170 A TREATISE CONCERNING 

the times of refreshing shall come from the pres- 
ence of the Lord," Acts iii. 19. There is no Re- 
mission without Repentance : no blotting out of 
Sin without Conversion from Sin. This is the 
great Blessing of the Gospel Dispensation, " Grod 
having raised up his Son Jesus, sent liim to bless 
you, in turning every one of you from liis iniquity," 
vei\ 26. So that Remission of Sins is turning from 
them, putting them away from us; and as this 
comes to be known, so Redemption comes to be 
witnessed by the Blood of Jesus. 

For as was hinted before, there is not only an 
Outward, but also an Inward or Spiritual Redemp- 
tion ; and the Outward cannot effectually accrue 
to any, until they are made Partakers of the In 
ward. It is humbly and sincerely acknowledged 
to the praise and glory of Almighty God, in Whom 
compassion doth abundantly flow toward the chil- 
dren of men, that Jesus Christ hath given Himself 
a Ransom for all, wherewith the Father is well 
pleased or satisfied, and whereby all mankind is 
put into a Capacity of Reconciliation and Salva- 
tion: and this is truly and properly an Outward 
Redemption, because the work is wholly without 
man. But that he may come to be effectually in- 
titled to the comfortable Benefit of it, he must 
first know the Work of the Light, Grace or Spirit 
of Christ in his Heart, in inlightening and sanc- 
tifying him; and this is truly and properly an 



THE HOLY SCRIPTURES. I7l 

Inward Redemption. Now botli these Redemp- 
tions are of the Free Grace of God, through the 
Blood of Jesus Christ, Who gave Himself for us, 
that He might redeem us from all Iniquity, and 
purify unto Himself a peculiar People, zealous of 
Good Works. 



m I N" I s. 



I 



f 



Deacidified using the Bookkeeper process 
Neutralizing agent: Magnesium Oxide 
Treatment Date: May 2005 

Preservation Technologies 

A WORLD LEADER IN PAPER PRESERVATION 

n 1 Thomson Park Dnve 
- ranberry Township. PA 16066 
74)779-2111 



